Bases
ea ie -
a Me at ee
ue
om

eye
Aus
i

EY

pic Tere iis

ries

~ een oe aera te
3 3 an Anas ; . ace er a
Shite La =) y c said a ies Pi /
LED ea

si Moe M4 : i r ; eke om t ~ ahs mei: ees
ered et hy he a Pied sid 7 ae A 7 ioe ; ry tues ‘ ‘ Nig. : ara a STs
ef

a cls
os ths oes

heer

—

i te ii
bed FLT ee | dd

 
Wu

1924 076 055 825
THE METHODIST PREACHER ;

CONTAINING

TWENTY-EIGHT SERMONS,

OK

DOCTRINAL AND PRACTICAL SUBJECTS.

BY

BISHOP HEDDING, DR. FISK, DR. BANGS, DR. DURBIN,

AND OTHNEL MINISTERS OF THE METHODIST EI’ISCOPAL CHUROH.

AUBURN:
DERBY & MILLER.
BUFFALO:
DERBY, ORTON & MULLIGAN.

1853,
INTRODUCTION.

“Tue Bible, the Bible, sir,” said Chillingworth, “is the religion of
protestants.” This is a most important truth, beautifully and forcibly
expressed, and worthy to be reiterated from every pulpit in Christendom.

The fifth article of religion in the discipline of the M. E. Church, reads
as follows: “The Holy Scriptures contain all things necessary to salva-
tion; so that whatsoever is not read therein, nor may be proved thereby,
is not to be required of any man that it should be believed as an article
of faith, or be thought requisite or necessary to salvation.”

This acknowledges the Bible alone as the authoritative standard in
doctrine, experience, discipline, and practice. The Popish and semi-
Popish notion, that the Bible is not sufficient, taken alone, is discarded aa
unworthy a place in a Christian creed, and a virtual denial of the author-
ity of Revelation. Tradition, however important as a portion of church
history, has neither a co-ordinate or subordinate authority, in anything
essential in the doctrine and government of the Church.

What may have been said by Fathers, Popes, or Councils, is of very
little consequence, unless confirmed by Holy Scripture, notwithstanding
their self-claimed infallibility. The Bible is more ancient than fathers,
more wise than councils, and more infallible than Popes. It is the exact
and perfect standard of truth; the unerring wisdom of God. Our re-
ligious views and practices are neither true nor useful, unless moulded
and directed by its divine teachings, and moral power. The theology of
Wesley, and of those who have rallied under the standard which he
raised, and have taken their place in the great family of protestant de-
nominations, has ever been distinguished for its pure Scriptural character.
“To the law and the testimony,” has ever been their motto. “If any
man speak not according to these, it is because there is no light in him.”
Luther was educated according to the regimen of the Catholic Church,
but he never would have been moved to action as a reformer, without
access to the Scriptures. Wesley received his training in the university
of Oxford, according to the most approved plan of manufacturing minis-
ters for the establishment. He would have been an eminent man, if he
had never become a Master in Israel. He would most likely have been
distinguished for his scholastic attainments, philosophic wisdom, and
classical taste in any event; but it was the Bible that made him what he
was asa minister. This made the doctrines and facts of Christianity
appear to him, other than mere speculations—it transformed them into
living and momentous realities—moulded his opinions, changed his
ly INTRODUCTION.

heart, filled him with the constraining love of Christ, and inspired him
with a useful, commendable, and holy enthusiasm—an element of char-
acter, essential to the success of those who seek the good of their race,
by waging war with the stupendous evils which degrade and oppress
humanity. “Tam,” says he, “a spirit come from God, and returning
to God ; just hovering over the gulf; till a few moments hence, I am
no more seen! I drop into an unchangeable eternity. I want to know one
thing,—the way to heaven ; how to land safe on that happy shore. God
himself has condescended to teach the way; for this very end he came
down from heaven. He hath written it down in a book! O give me
that book! At any price, give me the book of God! [ have it: here is
knowledge enough for me. Let me be ‘homo unius libri.’”

It is the appropriate business of the ambassador of Christ to persuade
men to be reconciled to God. This is done by announcing the Gospel,
explaining the terms of salvation, and. displaying the motives God has
revealed to awaken concern and. enforce attention to the subject. And
he is the best minister who executes his commission with the greatest
success. ‘I'he reputation of the ambassador or diplomatist is not deter-
mined by acquaintance with court etiquette, education, or philosophy,
but by the success with which he maintains the honor, and secures the
interests of his government in his negotiations with foreign nations. And
so, it is not rare intellectual endowments, ripe scholarship, or profound
philosophy that makes the minister of Jesus Christ: these sanctified and
properly applied, are of incalculable advantage to the general purposes
of the ministry ; but without the divine call, and constraining love of
Christ, his character as a minister is radically defective. He lacks the
spirit of Christ—has no sympathy with him in his mission and work, and
hence cannot successfully negotiate the matchless interests pending be-
tween earth and heaven.

The ministry of the Methodist Episcopal Church have as high an ap-
preciation of sound learning as any other body of men, though were their
claims tested by their actual attainments, in letters and scholastic divin-
ity, they might as a general thing be obliged to yield the palm to others.
Yet the disparity, if any exists, is much less than it was, and is con-
stantly diminishing. The Church is rapidly increasing, and perfecting
her facilities for imparting a systematic and thorough education: partic-
ularly is she now displaying a commendable zeal that ber ministry may
possess intellectually, morally, and practically, every qualification
deemed essential to success. A large class of them possess these ad-
vantages already, and the time is very near, when as a whole, they will
ronk as high in all these respects, as those of any other denomination of
Christendom. They do not, however, stake their character and reputa-
tion as ministers on their learning, and would not, were it much greater
than it is. They would rather be found crying out with Paul, “God
forbid that I should glory, save in the cross of our Lord Jesus Christ,
by whom the world is crucified unto me, and 1 unto the world.”

- The worldly and time-serving, have been scarcely less puzzled to ac-
-count for the remarkable succéss of Methodist ministers, than the Philis-
INTRODUCTION. v

tines were to ascertain wherein lay the great strength of Samson. But
with a common share of spiritual discernment and practical sense, the
question is of easy solution.

1. They acknowledge a divine call, and act under the conviction that
God has imposed on them the obligations of a gospel minister. ‘They do
not enter the ministry as men enter other professions; as a matter of
taste or convenience, or as a means of acquiring wealth, and enjoying
facilities for securing political influence and power. That their commis-
sion is from the court cf heaven, and that the salvation or perdition of
deathless souls depends under God upon the manner in which they fulfil
the duties of their holy office, are to them solemn and momentous truths.
With these views, minds rightly constituted cannot act without an hon-
esty and integrity of purpose commensurate with the high claims of God
and duty. To such, lukewarmness, worldly prudence, and timidity ap-
pear wholly out of place. Feeling that the vows of God are upon them,
and that they have to do with eternal realities, the whole soul is thrown
into the subject.

2. As their commission is divine, sois their message. They do not en-
tertain their hearers with the philosophy of the schools, nor substitute
the inventions of men for the words of inspired wisdom. Their doe-
trines and motives are drawn directly from the Scriptures. Their theme
is the Gospel, plainly stated in its facts, doctrines, provisions, and results.
The Bible is their text-book, and they feel bound to keep within the ree-
ord. They find no liberty to dilute the truth, or sofien its severity, to
render it more acceptable. Preaching the truth as it is in Jesus, with
all honesty, ‘ whether men will hear or whether they will forbear,” it
becomes by the blessing of God, “the power of God unto salvation.”

3. Add to this a knowledge of human nature, a practical wisdom ac-
quired by intercourse with men in all relations and conditions, a versa-
tility of talent an] power of adaptation, aided, if not created by the na-
ture of their duties, and the adopted method of performing them—but
above all, the blessing of God upon their honest, zealous, and persever-
ing efforts to glorify Him, and save immortal] souls, and we have facts
enough to explain whatever may have appeared mysterious or remarkable
in the fruits of their labors. These views and feelings make their min-
istrations directly practical. Believing with all the heart in a free, full,
and present salvation, they look for immediate results, an] are not dis-
appointed. These endowments are not the exclusive property of Metho-
dist ministers, they are open to all who are designated by the Holy Spirit
to the office and work of the holy ministry, and whenever possessed and
rightly applied, they are attended by the same demonstrations of the sav-
ing power of God.

This volume contains twenty-eight sermons, by twenty-three dif-
ferent ministers. The subjects discussed are the most important within
the range of Bible theology, and presented with an ability, clearness
and force, rarely equalled. They combine simplicity, dignity, variety,
and unity. The simplicity and dignity are in the style, and unosten-
tatious independence of thought; the variety in the character of the
vu INTRODUCTION.

subjects (each differing from all the rest), and the diversity of talent
and manner displayed in their composition—and the unity in the source
whence they derive their materials, the correspondence of doctrine,
spirit, and design.

The Rev. gentlemen whose names are connected with the follow-
ing discourses, are among the most eminent ministers of the church,
living or dead. There is only a single name that we could wish might
be removed from the list.* The name of Wilbur Fisk stands first,
and he deservedly occupied the first rank among the lights of his
church during the last years of his eminently useful life. He first gave
character and enterprise to the educational interests of his denomina-
tion, and has left to the church a reputation full of honor, and spiritual
fragrance. Next comes Enoch Mudge, the “first native Mcthodist
preacher of New England.”” Then the venerable Dr. Nathan Bangs,
eminently worthy to be classed with the Apostles of Aimerican Meth-
odism ; he has by his pen, his pulpit labors, and personal influence, done
more to promote the growth and prosperity of the church of his choice,
than any other living man. Richard Watson, the profound theologian
of the English Conference, is also in the catalogue, together with the
Rieut Rev. Fatruer in Gop, Exian Heppine, D. D., late senior
Bisuor of the M. E. Church. The latter combined in his character, the
cultivation of the scholar, the wisdom of the philosopher, the dignity-of
the Christian gentleman, and the simplicity of the child. His memory
is like ointment poured forth.

But time and space would fail me to speak according to their merits,
of Durbin, and Levings, and Spicer, and Sandford, and cthers whose
names are found in this list, some of whom have passed away to their
reward in heaven, while others are obtaining honorable distinction in the
spiritual contests of Zion. The reference we have made to’ them is
enough. The purchaser of this book will possess some of the best
sermons printed in the English language, and may at his leisure con-
verse with, and weigh the words of piety and wisdom which have
dropped from the lips of more than a score of the best ministers of the

age.
Avsurn, April 29th, 1852.

D. Houmes.

* Leroy Sunderland.
CONTENTS.

—_—_+-»—___—_

SERMON L—By Rev. Wixsuk Fisg, D.D.
The Properties of the Law and Gospel distinguished............0.+eseeee ee

SERMON IL—By Rev. Enoce Mvncez.

The Salvation of Sinners effected by the Co-operation of the Divine and Human
ARENCIED .; aisieigeiee'gegg egos Sates she eo Mee eCAR Neen Rana whawdne ais 11

SERMON IIL—By Rev. Enoca Mover.
Divine Influence necessary to give a proper Knowledge of the Law of God..... 26

SERMON IV.—By Rev. Narnan Banes, D.D.

The Spirit's Influence...........cces ccc c ees cee eee cece eee eee ere eeens 85
SERMON V.—By Rev. Naraan Bayes, D.D.

Bubmission to’ Godse és essen ste ccc esas cee cd esas due sie aties seed ecieeeicine 45
SERMON VI—By Rev. Timotay Menairr.

The Nature and Necessity of the New Birth. ............ cece eee cece eens 54
SERMON VIL—By Rev. Joun N. Marrirr.

The Christian’s Encouragement in his Way to the Heavenly Canaan.......... 12
SERMON VIIL—By Rev. Joun N. Marrirt.

The Faithful Saying, <icosscces ss ieias cece an s0es cv as ers eerawaeedeess coe 80

SERMON IX.—By Rey. B. F. Lamporp.
The Soul transformed by a believing View of God.............ce cece ee ee ee 6

SERMON X.—By Rev. Jamzs Sura.
On the Incapacity of the Natural Man to receive the Things of the Spirit of

Godinicdovarcawenite tees eesckn tienes te samuiteRinseecnemeneieue » 102
SERMON XI.—By Rev. Noag Levinas.

The Evils of Intemperance............ carnal se sodanesated.d/ neg Ciaewalgellen ee 113
Extract from Wm. C. Brown’s Address...........ccceee esse ence ce enccers 127
SERMON XIL—By Rev. La Roy Sunpgevanp.

This Life a Time of Probation. ...... 0. ccsesenece enc eeeeeeeeeeneseseesee 132

SERMON XIII.—By Rev. Caauncey Ricwarpson.
Sound Doctrine unpopular...... acaveioilay ota lbcaece:ananbvoigiene Ae alate i o/el SlertuarayeReueoaroeTs 00 149
viii CONTENTS,

SERMON XIV.—By Rev. Tosras Spicer.

PAGE
Grace and Works united ....... 0... cece ete e eee ee eee ee eee teen aaeee 168
SERMON XV.—By Rev. Tosias Spicer.

Unity among Brethren... 00.0.0... ee eee eet e ee cee eee eee eee eeenes . TT
SERMON XVI—By Rev. Perzr P. Sayrorp.
Salvation by Faith........... i jai 9h PS RL OH AC HINER RS ONG RN UCNS SERS BRS OURS 185
SERMON XVII—By Rev. Exwau Heppine, D.D.
Self-Government... 0... 6... cece ee eee cee ee eee e eee cee seeeeeeens 202
SERMON XVIII—By Rev. Oxanex Scorv.
Immortality of the Soul. ........ 2... cece cece cence ene eenes Sauer aeewreee BLO.
SERMON XIX.—By Rev. J. P. Dozsm.

Oharacter and Mission of Jesus Christ.......-..++.eee- Haeniviewase aiiswacicwe 2397
SERMON XX.—By Rev. GreoreE Corzs.

On the Advantages of Possessing the Huly Scriptures........-....s.eeeeee 263
SERMON XXI—By Rev. Noan Levies.

The Stone with Seven Eyes .............. ota roe nena oe Beahalte 275
SERMON XXIIL—By Rey. Laan Cxarx.

The Nature and Design of the Atonement..........cecececeeeeeeeeseueece 286

SERMON XXIII.—By Rev. Zacnarrag Pappocz.
The Church of Christ—its Foundation and Stability................ Siriaas 298

SERMON XXIV.—By Rev. Aaron Luantus.

The Nature and Importance of Growing in Grace. .......¢ccecceeecececeecs 312
SERMON XXV.—By Rev. Ricuarp Watson.
Hgekiel’s Vision Explained ................0005 FSG reve imay aaa eseye oeieweeiggs 326

SERMON XXVI—By Rey. Enocz Muper.
The Safety and Prosperity of the Church

SERMON XXVII.—By Rev. Fitch Regn.

The Influence of Moral Principle, secured by early Culture, essential to National
PHOBPerityaawisigursa-s 4 hee Gu. 88 TNE A OA He REE eae o Seley eee eee Eee OS ee 355

SERMON XXVIII—By Rev. Danret De Vinne. 4
The Christian Church....cics0i.ssnccese cee eave wees oad Mupiasu ae Sone yas 34

POETRY.—By W. C. Brown.
The Christian’s Grief..............0.005 aoe teaeatte ; wee 39%

See e meee ween teen ene
SERMON I.

BY REV. WILLBUR FISK, D. D.

PRESIDENT OF THE WESLEYAN UNIVERSITY, Mil‘uLETOWN, CONN.

 

THE PROPERTIES OF THE LAW AND GOSPEL DISTINGUISHED.

Romans, vu. 2, 3, 4.

FOR THE LAW OF THE SPIRIT OF LIFE, IN CHRIST JESUS, HATH MADE
ME FREE FROM THE LAW OF SIN AND DEATH.

FOR WHAT THE LAW COULD NOT DO, IN THAT IT WAS WEAK THROUGH
THE FLESH, GOD, SENDING HIS OWN SON, IN THE LIKENESS OF SINFUL
FLESH, AND FOR SIN, CONDEMNED SIN IN THE FLESH:

THAT THE RIGHTEOUSNESS OF THE LAW MIGHT BE FULFILLED 1N US,
WHO WALK NOT AFTER THE FLESH, BUT AFTER THE SPIRIT.

One leading design of the apostle, in this epistle to the Romans,
seems to be, to show the distinctive and relative properties and offices
of the law and the gospel,* and the relation man stands in to both.
This subject he has touched with the hand ofa master, and has rea-
soned upon it with clearness and precision. He has not ornamented
it with the flowers of rhetoric, for it needed no such ornaments. He
was speaking of the deep things of God, and deseribing the great
mystery of godliness; and into this subject he threw all the energies
of his own mighty mind, guided and aided by the inspiration of the
Highest. Aside from immediate inspiration, no one could be beiter
prepared to discuss this subject than the apostle Paul. ‘The law had
been his study from his earliest youth; and his history and writings
afford abundant evidence that he had not studied it merely as a sci-
ence, but he had carefully observed it as his soul’s only hope of eter-

 

* The term gospel, in this discourse, is used, not merely in its primary signifi-
cation, as the “glad tidings’’ or “‘ good message” of salvation by Jesus Christ ;
but also as a proper name of this system of grace. In this latter sense it is very
generally used by theological writers, and in the New Testament. In close con-
nection with this latter sense, the term is also used as expressive of that gracious
tafluence, and that divine and energetic operation, which frees the sinner from the
condemnation of the law, and from the guilt and power of sin. In this we are
sustained by the text and context, which teach that “ the law of the spirit of life’
frees the sinner from condemnation and “ from the law of sin and death.” So
also this same apostle, chap. i. 16, assures us that “ the gospel is the power of God
unto salvation, unto every one that believeth.” And again, 1 Thess. i.5: “ For
our gospel came not unto you in word only, but also in power, and in the Holy
Ghost, and in much assurance.” See also 1 Cor. iv. 20, and other passages.

B

2
2 DR. FISK'S SERMON

nal life. He made his boast of the righteousness of the law, and had
strong confidence that, in doing these things, he should live by them.
For'he was alive-without the law, that is, without a knowledge of its
strict and deep requirements, once: but when the commandment
came, when the purity and extent of the law were revealed, sin re-
vived, and he died. Still he clings to the law for salvation, and strug-
gles hard and long to meet its claims. But every effort is fruitless—
every new discovery of the nature of the law convinces him but the
more of its insufficiency to save him. Every fresh corruscation of
its threatenings reveals but the more clearly the wretchedness and
hopelessness of his condition. At length deliverance comes, not from
the law, but from the gospel; and in the possession of this deliver-
ance, he has an equal opportunity to test the character of the gospel,
as he had before to become acquainted with the character of the law.
With all this light and feeling, derived from deep research and thor-
ough experience, and the whole aided by inspiration, he enters upon
an elucidation of this subject; and after describing the particular
offices of both the law and the gospel, and their effects upon the
heart, in the progress of a thorough conviction for sin, and a sound
conversion by grace, he embodies the whole in the verses of our text:
“For the law of the spirit of life, in Christ Jesus, hath made me free
from the law of sin and death. For what the law could not do, in
that it was weak through the flesh, God, sending his own Son, in the
likeness of sinful flesh, and for sin, condemned sin in the flesh: that
the righteousness of the law might be fulfilled in us, who walk not
after the flesh, but after the Spirit.”

To notice some of these distinct properties of the law and gospel,
as exhibited by the apostle, is the object of the present discourse.

I. Tue Law Is WEAK TO SAVE THE SINNER, BUT STRONG TO
CONDEMN } WHEREAS, THE GOSPEL IS WEAK TO CONDEMN THR
SINNER, BUT STRONG TO SAVE.

“The law,” saith the text, “was weak through the flesh,” and
therefore could not save. By the prevalence of the fleshly nature,
which was contrary to the righteousness required by the law, and
which rendered the sinner obnoxious to its penalties, the whole weight
of the law was turned against the transgressor. This is implied in
the very nature of law, which is “a rule of conduct prescribed by
proper authority, and enforced by suitable sanctions.” Hence its
sole office is to prescribe what is right to be done, and to threaten
and punish the delinquent. If to this we add, what perhaps is also
implied, that it secures safety and protection to such as, by perfect
and perpetual obedience, fulfil its requirements, we shall have all that
is, or can be, included in a proper definition of law. But here is not
the shadow of a provision of mercy to the offender. Since, there-
ON THE LAW AND GOSPEL. 3

fore, the law of God is as immutable as his throne, and as irresistible
as his omnipotence, there is nothing that can wrest from its strong
protecticu the perfectly obedient; and there is nothing short of an
honorable satisfaction, that can deliver the guilty offender from its
awful penalty. Hence our apostle says, he found ‘“ the command-
ment which was ordained unto life,” to be unto death, and the
curse and the wrath of God, which rested upon all men who con-
tinued not in all things written in the book of the law, to do them,
rested on him; and there was no provision for escape. But what
the law could not do, in that it was weak through the effects of sin,
the Son of God did, by becoming a sin-offering, that he might
redeem them that were under the law, and rescue, from its strong
arm, the miserable offender.

And this is the peculiar province of the gospel. The Saviour
declares, that “he came not to condemn the world :” and why
should he? the daw was sufficient for this. ‘To suppose otherwise,
would be to suppose that the law does not take cognizance of all
sin, or that its penalty was not commensurate with the demerit of
sin; either of which would be contrary to its perfect character ; for
the “law is holy, just and good.” There was no necessity, there-
fore, that a new dispensation should be introduced, either as a rule
of life, or as a principle of condemnation. In these respects the
law needed no aid. And as man was condemned already, and
the wrath of God rested upon him, if any more was done in his
case, it should be of an entirely different character. And so the
gospel system is represented ; for when Christ came to establish it,
he “came to seek-and to save that which was lost”—he came that
men “ might have life’—‘ to justify the ungodly.”” In short, he
came to do what the law could not do. The law could, and did,
prescribe a perfect rule, and therefore the gospel came not to do
that. The law could, and did, threaten and condemn the sinner,
and therefore the gospel came not for that. But the law could not
save sinners; and therefore, to accomplish this work, God sent his
own Son for a sin-offering. And here the peculiar office and
energy of the gospel is seen. As the law did not need the aid of
the gospel to condemn the sinner, so the gospel needed not the aid
of the law to justify the sinner. The one brings terror enough,
and therefore the other brings none. ‘The former brings no salva-
tion, and therefore the latter is a system of salvation throughout.
Hence, to the sinner, the one is a ministration of wrath and of death,
and the other is a ministration of mercy and of life. It is granted,
that the gospel is called a savor of death unto some ; but this im-
plies, simply, that it is an occasion of aggravated condemnation to
those who abuse it. For the law requires that mercies received
should ke gratefully improved; and the greater the mercy, the
4 DR. FISK'S SERMON

greater the condemnation for its abuse. Not that the abused mer-
cies are charged with wrath, against the ungrateful sinner; but the
law necessarily, and of its own nature, takes cognizance of offences
against the provisioris of mercy, as well as of those against the re-
quirements of justice. Hence it is through the,strong and con-
demning power of the law, even in this case, that the gospel of the
grace of God becomes a savor of death to those who reject it.
And evento such, while their probation lasts, the gospel holds out
the means of salvation still; and strong as the Jaw is to condemn,
yet, to all who will receive it, the gospel is stronger to save. It
silences the thunders of Sinai,—it turns aside the vindictive sword
of justice,—it breaks open the prison house of the sinner, and lifts
him up from the pit of ruin. For “ Christ is able to save to the
uttermost, all that come unto God through him.”

Il. Tue Law ARRESTS, CONDEMNS, AND DESTROYS THE SIN-
NER; BUT THE GOSPEL ARRESTS, CONDEMNS, AND DESTROYS SIN.

So far is the law from destroying sin, it oceasions its existence,
and increases its strength. So it was understood by the author of
our text. For he not only asserts that “where there is no law
there is no transgression,” and that he “ had not known sin but by
the law,” and “ had not known lust except the law had said, Thou
shalt not covet;” put he also states, that ‘ the motions of sins were
by the law,” and that “ sin, taking occasion by the commandment,
wrought in him all manner of concupiscence.”’ For, “ without the
law, sin was dead :” and he “ was alive without the law once, but
when the commandment came, sin revived, and he died.” And
the more clearly he saw the true character of the law, the more he
groaned under its condermning power, and the more sensibly he felt
the burden and guilt of sin. Hence he cries out, almost in despair,
“Who shall deliver me from the body of this death?”

Tt was now that deliverance came from Christ—“I thank God,
through Jesus Christ my Lord,’”-—for now “ the law of the spirit of
life,” that is, the power of the life-giving gospel, ministered by the
Holy Spirit, “meade him free from the law of sin and death.”
Perhaps, in the whole book of God, there is not a more striking
representation of the distinct and opposite offices of the law and
gospel than is here presented. The law, by reason of the power
and guilt of sin, was goading and pressing the sinner down to death
and hell. “ For the sting of death is sin; and the strength of sin
is the law.” But the gospel, not by destroying the law, but by
destroying that through which the law could inflict any penalty upon
the sinner, “ by destroying sin in the flesh,” by removing its guilt
and destroying its power, raised the sinking sinner up ‘again to
heaven. Now, therefore, is he delivered from the law, that being
ON THE LAW AND GOSPEL. 5

dead wherein he was held. With this view of the subject, accords
that highly acceptable saying of another apostle —* For this purpose
was the Son of God manifested, that he might destroy the works of
the devil.’ With this agrees the whole tenor of the gospel. Let
us ask ourselves the following questions: What was the object of
Christ’s coming into the world—of his preaching, and of his death?
Why did he send the Holy Spirit? Why did he commission the
apostles and their successors to preach the gospel? In short, What
did the gospel make provision for? Why is it called gospel? Why
is it called grace? The answer is at hand. Alan was condemned
by a perfect law, and was perishing without hope under its curse.
Christ came to justify him—he came for a sin-offering, that he
might ‘ condemn sin in the flesh.”

Til. Tue Law ts a RULE OF LIFE FOR THE HOLY; THE GOSPEL
Is A PROVISION OF LIFE FOR THE UNHOLY.

That the law is a rule of life for the holy, is evident from its origi-
nal reference to man, ashe came pure from the hands of his Maker.
This perfect rule is still binding, demanding a holy heart, and a holy
life, and threatening sinners, because they are unholy, with the penalty
of its curse. This is evident from the immutable nature of the law,
which forbids the idea of a repeal; and also from the fact, that its
binding precepts and awful penalties are clearly interwoven with the
whole of divine revelation. This is further proved from the consid-
eration, that, under a sense of the purity and penalty of this law,
every awakened sinner stands self condemned, and groans and trem-
bles till he is conscious of salvation, by the provisions of the gospel.
Such are the exercises described by the apostle. “1 had not known
sin but by the law, for I had not known lust except the law had said,
Thou shalt not covet.” For “by the law is the knowledge of sin.”
The soul is conscious of the claims of this law, and acknowledges
that “it is holy, just and good,” in all its demands, and in all it
threatens. And it is the consciousness that he has broken the law,
which presses down the awakened penitent under an insupportable
weight of sin and guilt. He makes repeated efforts to observe its
righteous requirements—but in vain—* when he would do good, evd
is present with him.” ‘ For the good that he would, he does not,
and the evil which he would not, that he does.” And for this plain
reason—the law is holy, in its character and requiremenis, but “ he
is carnal, sold under sin.” Thus we see the law is a rule of life for
the holy ; but as the whole human family have fallen from holiness
they are all by nature children of wrath, and, unassisted, must perish
without hope. What thencanbedone? Shall the law be changed?
It was perfect at the first, and any change would make it imperfect.
A less perfect lave God could not prescribe. But the sinner, as we

2
6 DR. FISK’S SERMON

have already seer, cannot keep this law. He is under its curse for
past deficiencies, and he has no ability to meet its present and future
requirements. ‘There is now, therefore, no remedy but by satisfying
justice, in an adequate and honorable way, for past offences, and
making provision for fulfilling the law, in its future claims for obedi-
ence. Both of these objects are secured by the gospel. “‘ Jesus
Christ died for our offences, and rose again for our justification.”
“ He hath redeemed us from the curse of the law, being made a
curse for us.”? So that, now, “there is no condemnation to them
that are in Christ Jesus” for past offences, “ for the law of the spirit
of life’’-—the gospel—has made them free; and all this, because
‘God hath sent his son in the likeness of sinful flesh, for sin,” that
is, as an expiation for sin, or, as it might be rendered, “ for a sin-of-
fering.” So much is done to justify from the guilt of past offences ;
but the work and design of the gospel stops not here. It has made
provision also, that THE RIGHTEOUSNESS OF THE LAW MIGHT BE FUL~
FILLED IN us. This is an important saying, and worthy of all
acceptation. The law of the Spirit of life is given, not that the law
might be repealed, not that its claims should be lowered down, or its
requisitions dispensed with; but that its righteousness might be ful-
filled 1n us, by a holiness of walk, after the Spirit and not after the
flesh. Let him that readeth, understand. The gospel embraces, in
its extensive provisions, all the righteousness of the law ; and points
out a practicable way on new and feasible conditions, by which its
precepts can be kept. These provisions come down to man’s weak-
ness; they write the law upon the heart, and print it upon the inward
parts, “that we, being delivered from our enemies, may serve God
without fear, in holiness and righteousness, all the days of our life.”

IV. Tuer Law DEPRIVES THE SINNER OF THE POWER AND MEANS
OF REPENTANCE; THE GOSPEL SUPPLIES BOTH.

The penalty of the law is death. This implies something more
than the mortality and subsequent death of the body ; it includes also
spiritual death. All who transgress this law become dead in tres-
passes and sins. This death utterly disqualifies the sinner for any
acceptable moral exercise. ‘The moral powers are weakened ; the
moral sense is benumbed, the mind is darkened, and all relish for
the things of God, and all desire to enjoy God, are lost. The more
the sinner therefore needs repentance, the more disinclined he is to
repent; the more he needs mercy, the less he realizes his need, and
the less he feels disposed to humble himself to obtain it. And not
only is the power of repentance removed, by the operations of sin
through the Jaw, but all means of salvation are removed from the
reach of the sinner. As the cherubim and flaming sword were
placed to guard the way of the tree of life, and turned every way to
ON THE LAW AND GOSPEL. 7

cut off all approach by sinful man, so all sinners are shut out from
the means of eternal life, and the flaming penalty of the law turns
every way, to cut them off from hope. This is the nature of law.
And until a law can be found, the violation of which does not induce
moral corruption upon the soul, none can be found, but such as takes
away both the means and disposition to repent, whenever it is trans-
{ gressed. In short, until a law can be found which holds out as its
sanctions, the hope of mercy and promise of pardon to the trans-
gressor, none can be found that supplies the means or the opportuni-
ty for repentance. Such a law, it is presumed, never did exist, and,
while the meaning of the term continues what it now is, it never can.
Such a law would be no law; it would have none of the binding
nature of law; its penalty would not be a curse, but a blessing.
It would warn the subject of the law not to transgress, on pain of
having the opportunity and means furnished him, by the very law
he violates, for repentance and forgiveness. Such ludicrous en-
actments never disgraced the divine code. God’s Jaw threatens the
transgressor with a stern and an inflexible curse ; and at the same time
assures him, that “he that offends in one point is guilty of all;”’ be-
cause he thus spreads moral corruption over his soul, and manifests
the very spirit of rebellion against the King of Heaven. In this
situation, what shall the simmer do? ‘There is no help in the law, for
that worketh wrath. Shall he be put under a milder law? The
transgression of any law worketh death ; for the wages of sin is death.
Hence, to obtain salvation, the sinner wants not another law. A
thousand laws, properly so called, would not help his case. He
wants something to open the door for repentance ; something to en-
lighten his dark mind, to quicken his benumbed powers, and strength-
en his weakness. This is all found in the gospel. The gospel may
be considered as affording the opportunity and means for repentance,

1. By giving a day of probation to sinners. This, as it relates
to Adam’s posterity, is implied in their personal existence, which
they, doubtless, would not have had without this provision. The
curse of the law would have taken them off in their federal head,
and in their seminal existence, but for the intervention of the gospel
This existence, therefore, was granted to the race of Adam, in view
of a state of probation and second trial, in which man miglit apply
to God, through Christ, and be saved.

2. With thas probation, light, strength and grace were provided .
so that now the sinner sees and feels his sinfulness and danger. He
also sees the way of escape, and has strength and a gracious influence
granted him, that he may escape. It is this gospel grace through
Christ, that constitutes fallen man a free moral agent, and restores
to him the power of choice, which he lost through sin, and thus lays
the foundation for all the commands, invitations and directions that
are given to the sinner. Whatever sinners, therefore, are required
8 DR. FISK’S SERMON

to do, the gospel furnishes them with ability, and with all necessary
helps to perform. “ For he that spared not his own Son, but gave
him up for us all, how will he not with him also freely give us all
things ?” . .

3. Finally, when the sinner, by the grace afforded lim, submits to
the righteousness of God in Christ, and receives the bencfits of the
atonement, “the law of the Spirit of life,”—the controlling influence
of the gospel,—ministered by the Holy Ghost, sets him free from the
thraldom of his own corrupt nature, begets him again unto a lively
hope, and renews him “in knowledge, after the image of him that
created him, in righteousness and true holiness.”

The law, therefore, through sin, takes away from the transgressor
the power and the means to choose good, and destroys all desire for
the enjoyment of God; but the gospel restores that power, furnishes
those means, and begets that desire in the soul. ‘The one separates
the transgressor from all medium of access to his Creator; but the
other brings him nigh, and enables him to “ come with boldness to
the throne of grace, that he may obtain mercy, and find grace to
help in time of need.”

V. By rue power of THE LAW, THROUGH TRANSGRESSION, ALL
THE BLESSINGS OF LIFE ARE CHANGED INTO CURSES; BUT BY THE
GOSPEL, THEY ARE AGAIN TRANSFORMED INTO BLESSINGS.

Since sin entered into the world, the whole constitution of the
natural as well as the moral world is changed. ‘The earth is culti-
vated by toil and the sweat of the brow, and, even then, it bringeth
forth thorns and thistles. Life is fraught with afilictions and pains.
To this subject the apostle has made an allusion, in the same chapter
with our text, and that, too, for the purpose of showing the opposite
and glorious effects of the gospel, on a sinful world. For while
“the whole creation groaneth and travaileth in pain,” and even the
children of God, “who have the first fruits of the Spirit,’ are sub-
Ject to these sufferings, yet, through the power of the gospel, “all
things work together for good to them that love God :” and there-
fore, in all these sufferings and natural evils, they are more than
conquerors. The labors, the sweat, the pains and tears, and dying
pangs, all of which are included in the curse of the law, are, through
the grace of the gospel, made to subserve the interests of the soul,
and enhance the felicities of the redeemed. Though through sin,
the strength of which is the law, a blooming paradise has been trans-
formed into a gloomy and a toilsome vale of thorns, and thistles, and.
chilling winds, and blasting mildews, yet the gospel more than brings
back the forfeited Eden. It breathes a freshness upon the works of
nature, and causes all life’s afflictive scenes to hasten the soul on-
ward and upward to a higher and a surer paradise. Yea, though the
\ow threatens death to the body as well as soul, and actually chain
ON THE LAW AND GOSPEL. 9

down this mortal system in the dark and gloomy prison-house, yet
“he that raised up Christ from the dead shall also quicken these
mortal bodies,” and give the triumphant song—‘ O death, where is
thy sting! O grave, where is thy victory! The sting of death is
sin, the strength of sin is the law ; lt thanks be to God, who giveth
us the victory, through our Lord Jesus Christ.”

VI. Tue LAw AND THE GOSPEL MAY BE FURTHER CONTRASTED,
IN THAT THE LAW, FOR ONE OFFENCE, CONSIGNS THE SINNER TO
DEATH AS CERTAINLY AS IF HE HAD BEEN GUILTY OF ALL; BUT
THE GOSPEL, THROUGH ONE ACT OF FAITH, FREES THE SINNER
FROM ALL OFFENCES, AS ENTIRELY AS IF HE HAD BEEN GUILTY
OF NONE.

We are taught by inspiration, that, in a certain sense, “he who
offends in one point is guilty of all.” This arises out of the very
nature of sin. For in whatever form it presents itself, it is high
treason against the Sovereign of the universe, and therefore contams,
in itself, the very essence of all sin. Against such a rebel the law
is armed. He is arraigned by its righteous requisitions ; he is con-
demned by its just and inflexible principles; he is cursed by its awful
penalties. Though, if it were possible, he should commit no more
sin, still he is condemned. But he will commit more ; the depravity
which one offence brings in, is the forerunner of a legion. The
heart becomes sinful in all its exercises, and the life is a continued
course of rebellious acts. Thus, theréfore, he as guilty of all—not
only because by one offence he embraces the very essence of all
sin, which is rebellion against God, but also, because he is thereby
disabled, in future, from keeping any of the law, in the spirit of its
requirements ; aud his heart becomes the seat of every unholy prin-
ciple and passion. From all this guilt, and from this wretched con-
dition, the gospel proposes to deliver ‘he sinner ; and that, too, by one
act of faith. This is expressed by our apostle in the context, by
being in Christ Jesus. And it is the universal doctrine of the New
Testament, that we are i Christ, that is, are made partakers of his
nature and grace, by faith—that we are justified, sanctified and sav-
ed by faith. ‘The necessary and important provisions, spoken of in
the fourth division of this discourse, being made, and the mind being
enlightened and. aided by divine truth and grace, through the Spirit,
nothing remains for the justification of the soul, but an exercise of
faith in Christ. This subject of justification by faith, the apostle had
treated at large, in the third, fourth, and fifth chapters of this epistle,
and, therefore, needed not here to go into a detail of the nature and
progress of this work. But he would undoubtedly have us under-.
stand, thai the deliverance, of which he is here speaking, was obtain-
ed in the same manner, and was indeed the very same, as that
10 DR. FISK’S SERMON

described chap. v. 1, &c.—“ Being therefore justified by faith, we
have peace with God, through our Lord Jesus Christ. By whom
also we have access by faith, into this grace wherein we stand, and
rejoice in hope of the glory of God.” He had, before this, laid
down and defended the doctrine of justification by faith, and in the
verses just quoted, describes the blessing itself. But in connection
with our text, he describes the exercises of the mind, preparatory to
this blessing, and then the blessing itself. But in both of these, it
seems to be implied, that there was one particular moment, and one
particular exercise, in which the soul was made a partaker of this
grace. That cxercise was the exercise of faith ; and that moment
was the one in which the soul believed. That the soul is delivered
from the penalty of the law is evident, because the apostle says, there ~
is now no condemnation to them that are in Christ Jesus—they are
made free from the law of sir and death. And that the soul is now
prepared, by this change, to keep the law, is also evident, because
the very design is, that the righteousness of the law might be fulfilled
in us. The sum of all is—the law brings condemnation, the gospel
justification—the former condemns for one offence, the latter justifies
through one act of faith; by one offence under the law, a door is
opened for universal corruption; by one act of faith under the gos-
pel, a foundation is laid for the fulfilment of all righteousness. The
change, in one case, is a sudden transition from holiness and happi-
ness, into guilt and ruin ; but in the other case, it is a sudden resto-
ration from guilt and ruin to justification and salvation. This,
therefore, is what we mean when we say, the law for one offence
consigns the sinner to death as certainly as if he had been guilty of
all: but the gospel, through one act of faith, frees the sinner from all
offences, as entirely as if he had been guilty of none. “< For the judg-
ment was by one to condemnation; but the free gift is of many of-
fences unto justification.”

In view of the foregoing doctrine, two or three reflections natu-
rally arise.

1. The gospel implies the law, and acknowledges its claims—they
harmonize together in their general design, but are altogether dis-
tinct in their character and offices.

That the gospel presupposes the law, is evident from the fact
already established—that it is an expedient to meet both its pena! and
preceptive claims. But for the law, therefore, there would have been
no gospel. Hence, when the gospel comes, proclaiming salvation, it
always directs the sinner to the purity and rigor of the law; it clears
his spiritual vision, that he may see his danger, and quickens his moral
sensibilities, that he may feel his guilt. The gospel detracts nothing
from the extent of these claims, and pleads nothing in extenuation of
the sinner’s criminality. But while it gives full credit to the demands
ON THE LAW AND GOSPEL. Il

of the law, it spreads open its own appropriate provisions, to mect
these demands. It points the sinner, first to his poverty, and then to
the “riches of grace, in Christ Jesus ;” first to his moral detilement,
and then to the blood that “cleanseth from all sin.” Both, there-
fore, have the same object in view, namely, holiness of heart and life.
The difference is in the manner of accomplishing this object. And
this grows out of the different conditions of man. The law is suited,
not only as a rule of conduct, but as a condition of life, for the holy ;
but the gospel is designed, as we have seen, as a provision of lile for
the unholy. While the law, therefore, curses sinners, the gospel
blesses them. If the law could bless sinners, there would be no need of
the gospel; and if the gospel could curse sinners, then indeed we might
dispense with the law. But as the law preceded the gospel, and
contains in itself all that was necessary as a rule of life, and all the
penalty necessary to punish the transgressor, and, as has been shown,
is unrepealed and unrepealable, there was no need of additional
penalties and new moral codes, in the gospel. Therefore the gospel,
strictly speaking, is not law. It may, indeed, be objected to this,
that the gospel is sometimes called law in the scriptures. Our text
calls it “the law of the spirit of life.” St. James speaks of “ the
perfect law of liberty.” St. Paul calls it “the law of faith”—and
declares, Rom. il. 12, 16, that “as many as have sinned in the.law
shall be judged by the law, in the day when God shall judge the
secrets of men, according to my gospel,” and that “the Lord Jesus
shall be revealed in flaming fire, taking vengeance on them that know
not God, and that obey not the gospel of our Lord Jesus Christ.”
1 Thess. i. 8. In reference to these and similar passages, it may be
remarked, that so far as the gospel is used as a term to convey the
idea of the whole divine administration, under the new covenant, it
may very properly be said to include both the precepts and sanctions
of law. And so the Scriptures sometimes use the term. But this
is a mode of speech in which a part is put for the whole: the whole
system is spoken of under the name of one of its prominent features.
So the biography of Christ, and all the incidents recorded by the
evangelists, go under the general name of gospel, because their lead-
ing object is to proclaim the “good news of great joy, which shall
be unto all people,” namely, that “unto them is born a Saviour,
who is Christ the Lord.” It should also be recollected, that the
gospel, as has been already shown, implies the law; and to preach it,
therefore, with effect, it is necessary to proclaim the law, in all its
terrors, an describe it in all its claims. Hence the apostolic com-
mission runs thus—* Go ye into all the world, and preach the gospel
to every creature. He that believeth and is baptized shall be saved

he that believeth not shall be damned.” The gospel is as active in
Pressing the sinner’s danger upon him, as it is in holding up its own
provisions. Because by this the sinner is convinced of the nature
12 DR FISK’S SERMON

of his wants, and of his need of the gospel. But this no more
proves that the gospel curses the sinner, and will finally damn him,
if he continues impenitent, than the representation which the phy-
sician makes to the sick man of his disease and danger, is the
cause of that danger. If in this case the physician should say,—
“Unless you submit yourself to my care, and receive my medicine,
you must die ;” would any man of a sound mind say it was the remedy
which sentenced him to death?’ So neither is it the gospel that
condemns the sinner, though it proclaims, “he that believeth not
shall be damned,”—and though it makes known, most explicitly, that
“‘ God shall judge the secrets of men by Jesus Christ.” And indeed,
in this passage, chap. ii. 16, where the apostle states that “God shall
judge the secrets of men, according to the gospel,” he is careful to
tell us, that this judgment is by the law, ver. 12; and it was accord-
ing to his preaching, when he exhibited to them the necessity and
advantages of embracing the gospel. This view of the subject will
show what St. James means by the “perfect law of liberty.” He
is speaking of the word preached, embracing, doubtless, the whole
range of truth implied in the gospel scheme. Now, whosoever look-
eth into this exhibition of divine truth, and giveth heed thereto, &c.,
that man shall be blessed in his deed. ‘There is not even an intima-
tionsin the text or context, that the “perfect law of liberty,” here
spoken of, is the gospel, properly so called. The gospel is, doubtless,
implied in it, because all the word preached is implied in it. As it
respects the clause in our text, in which the gospel 1s called “the law
of the spirit of life,” this no more means that the gospel is law, prop-
erly so called, than the phrase law of sin and death, in the other
clause of the sentence, means law, properly so called. In both
cases, probably, the term law is used, in an accommodated sense, to
represent a strong controlling influence. Such are the habits of sin,
when once formed; and such the energetic operations of the gospel,
upon the heart. This accommodated use of the term law, in the
text, may, in a good degree, explain other passages where the gospel
is called law. For, that it is not used for the divine law, in a proper
definition of the term, is evident from the fact that it is set in contrast
with the law, and performs a distinct work, which the law cannot do.
And it is here contrasted with the very law, too, under which man is
placed, the guilt of which he feels, when convicted of sin, and from
which the gospel alone frees him, when he is justified and born again.
Tf, therefore, the law of the spirit of life, in the text, means the gos-
pel,—as who can doubt but it does?—then, indeed, is the gospel dis-
tinguished from the law, by all those strong marks of difference, and
striking traits of contrast, hinted at in the preceding discourse.

_ Some have supposed, because conditions are implied and required
in the gospel, therefore it must be considered as a proper system of
law; or, at least, that it contains all the properties of law; and have
ON THE LAW AND GOSPEL. 13

quoted the saying of the apostle, Rom. ili. 27, as proof: “Where is
boasting, then ? it isexcluded. By what law? of works? Nay, but
by the law of faith.” Faith, say they, is the gospel law, and salva-
tion and damnation are its sanctions. “For he that believeth shall
be saved ;” “he that believeth not shall be damned.” «That the ulti-
mate benefits of the gospel are only to be enjoyed through faith, is
abundantly evident ; and that, therefore, all who do not believe, must
suffer the penalty of the law, and be damned, is also evident. But
this view of the subject is far from transforming the gospel into law.
Faith in God’s word is no new enactment, but is a necessary part of
the original code, and grows out of the very relation that exists be-
tween a sovereign and his subjects. That faith should be made a
condition of life for sinners; and that it should be the connecting
lk, by which the soul may become personally and experimentally
interested in Christ, is, indeed, peculiar to the gospel covenant. And
it would be easy to show how appropriate, in every view of the sub-
ject, such a provision is; but that would be foreign from our present
object. Suflice it to say here, that the gospel makes faith the grand
medium of satisfying the whole law, for all penalties incurred, and for
all obedience claimed, in a way honorable to the divine government,
and safe to the sinner. And, therefore, this grand condition is called
“the law of faith.”

But can any one infer from this, that the gospel has all the prop-
erties of law? We think not. And if the sinner does not believe,
will the gospel curse him? No; he is condemned already, and the
curse of the law abideth on him—and the gospel stands by and weeps
over his impenitency—yea, it pleads still with justice. “Spare him
another year, and let me labor with him still ; then, if he bear fruit,
well; if not, after that, rou shalt cut him down.” But if the sinner
give himself up to Christ, by faith, Christ becomes “the end of the
law for righteousness to every one that believeth.” Not that the obe-
dience of faith becomes the righteousness of the soul, but Christ,
through faith. Do we, then, make void the law, through faith? Do
we annihilate its penalty? Do we, through the provisions of the
gospel, dispense with its claims? Do we substitute faith in its stead ?
“ God forbid; yea, we establish the law.” We confirm its obligations ;
we acknowledge and meet its sanctions ; we fulfil its righteousness.

“From all this we may learn,” says Mr. Wesley, “that there is
no contrariety between the law and the gospel; that there is no need
for the law to pass away, in order to the establishing of the gospel.
Indeed, neither of them supersedes the other; but they agree per-
fectly well together. Yea, the very same words, considered in ditfer-
ent respects, are parts both of the law and of the gospel: af they are
considered as commandments, they are parts of the law ; if as prom-
sses, of the gospel. On the one hand, the law continually makes
14 DR. FISK’S SERMON

way for, and points us to, the gospel; on the other hand, the gospel
leads to the more exact fulfilling of the law. The law, for instance,
requires us to love God, to love our neighbor, to be meek, huinble,
and holy. We feel that we are not sufficient for these things; yea,
with man (and by the law), this és impossible : but we see a pronuise
of God to give us that love, and to make us humble, meek anv’ ‘ oly 3
we lay hold of this gospel, of these glad tidings; it is done »nto us
according to our faith, and the righteousness of the law is fu'j: vd im
us, through faith which is in Christ Jesus.”

From the foregoing reasoning, it appears, that there is nv proe
priety in ascribing all the properties of law to the gospel, either on
account of its being sometimes called law; or because the preaching
of the gospel effectually implies the enforcing of the claims, and the
exhibition of the curses of the law; or because faith is required, gs
a contition, in order to the enjoyment of the ultimate blessings of
the gospel. ;

2. We are constrained to urge the importance of maintaining the
distinction, here contended for, between the law and the gospel.

It is believed to be of vital interest to the cause of truth ; because
it bears such an intimate relation to that fundamental doctrine, in the
gospel system, the doctrine of the atonement. When the Seriptures
use the term gospel, as they sometimes do, in reference to the whole
system of truth brought into view in the salvation of the soul, under
the economy of grace, they do so because strict accuracy in the use
of terms is not always necessary.

If any are disposed to call justifying faith, or repentance, or any
other positive precept, a gospel precept, or gospel law, because they
are incorporated into the gospel system, either as conditions of justi-
fication or evangelical duties, we will not contend; we are not tena-
cious of terms. We have already acknowledged that the gaspel is
often used in this general and indefinite sense. But it should be well
understood, that all positive precepts have the force of moral obliga-
tions, and therefore their violation brings upon the transgressor the
penalty of the moral law. Hence, the atonement has made provision
to pardon, during man’s probationary state, the transgressions against
these precepts, as well as the transgressions of any part of the moral
code. These, therefore, stand on the same authority, and in the
same relation to man, and to the atonement, as the moral Jaw. In
this respect they are not altered in the least, by being used as gospel
conditions. They are, therefore, strictly speaking, law, and not gos-
pel, and are so to be understood, when we speak of the gospel as a
provision of life. And this is its proper character. For the general
tenor of the New Testament exhibits the “gospel of the grace of
God” as a provision of life for sinners, as that system of mercy by
which “life and immortality are brought to light.” When, therefore,
ON THE LAW AND GOSPEL. 15

we woula present the gospel in its distinct and proper character, and
show its relation to the divine government, and its relation to sinners,
a departure from this scripture representation of the subject may lead
to confusion and dangerous errors. A disregard of this distinction
has led some to the preposterous idea, that the moral law is repealed,
and that the gospel, which has been substituted for it, is a less rigorous
tule of life, accommodated down to man’s weak-and sinful nature.
As if, because man has become sinful, God would compound with
him and accept of something less than entire holiness!

“Tt would be shockingly absurd,” says Dr. A. Clarke,* “ to suppose
that when man, through his own fault, sinned against his God, and
fell from his perfection, that God must then bring down his law to a
level with his sinful imperfection, that he might not, by transgressing,
incur further penalty! The thought, seriously indulged, is blasphemy.
A law, thus, framed, could be no expression of the Divine mind—
could not have his sanction, and could be no rule of moral action.”

Others have supposed, that, though the former law is not repealed,
its claims are unconditionally met by the atonement ; and the milder
gospel law, “to which man is now personally responsible, and by
which he is to be judged,” has its claims dispensed with by pardon,
without an atonement. By this theory, sins atoned fer need no par-
don, and sms pardoned need no atonement. ‘That is, pardon and
atonement do not meet, in reference to the claims of the same law.
This entirely changes the character of the atonement, and, of course,
the whole plan of salvation. It lays a foundation for antinomianism
and licentiousness, in relation to the law for which atonement was:
made; and for pharisaism and universalism, in relation to’ what is
called the gospel law. In this way, little or no use is made of the
atonement, in Christian experience, and an indefinite law is intro-
duced, having an uncertain and little to be dreaded penalty.

This view of the subject contradicts the reasoning of the apostle,
when he says, “If there had been a law given which could have
given life, verily, righteousness should have been by the law.” In
discoursing on these words, the writer above quoted says, “ No law
could make provision for pardon. Hence it is an eternal, invariable
truth, that no law has been given among men, or even by God to men,
that can give fe; and consequently righteousness, or pardon of sin,
cannot be by the law, a law, or any law; and for all that the law
even of God can do, the guilt, and consequent punishment of sin,
must remain for ever.” Indeed, the idea that the law can be dispensed
with, without an atonement, in cases of transgression, strikes a fatal
blow at the whole of the divine government. For if one of God’s
laws could admit of pardon without an atonement, why not another?
What need, therefore, of an atonement at all? How great might be

4

* Sermon—“ Life the gift of the gospel,” &c.
-16 DR. FISK’S SERMON.

the evils, in pursuing out such a system in all its bearings, it is impos-
sible to determine. But, in adhering to the doctrine of our text,
there is safety. Here the law and the gospel hold their relative and
proper places, in the divine government, and exhibit a sublime and
beautiful harmony, in the divine attributes. Here “ mercy and truth
are met together; righteousness and peace have kissed each other.”
“The law was given by Moses, but.grace and truth came by Jesus
Christ.” Here is wisdom; let him that readeth understand: and let
all the earth join in the heavenly song—‘ Grear AND MARVELLOUS
ARE THY works, Lorp Gop ALMIGHTY}; JUST AND TRUE ARE THY
ways, THOU Kine or SaInTs.”

3. Although the design of the foregoing discourse was to exhibit
what is believed to be an important and scriptural view of the gospel
system, and its relation to the law of God; still it may not be amiss
to close with one or two remarks, by way of application. There is
no view of divine truth, it is believed, which is so well calculated to
drive the impenitent sinner from all his vain confidences, as the one
here taken. Here is no uneonditional atonement, no merciful law,
no small and unimportant sins. If “the sting of death is sin, and
the strength of sin is the law,” what has the transgressor to hope?
The deadly poison of sin is equal to its strength ; its strength is grad-
uated by the power of the law; the power of the law is measured by
the unchangeable attributes of God, and the eternal pillars of his
throne. The terrific thunders of this Jaw are heard as distinctly
now, as when they first “uttered their voices.” Their roar. in the
impenitent sinner’s ear is tremendous: it is the voice of eternal jus-
tice, proceeding out from the throne of God, and denouncing against
the transgressor eternal wrath. ‘There is nothing beside, in heaven,
earth, or hell, so terrible as this. And there is but one way of es-
caping the searching operations and the destroying curse of this law.
And this is by the gospel—the glorious gospel—the gospel of the
grace of God. And as there is no sin too small to be noticed by the
Jaw, so there is none so great but it may be pardoned by the gospel,
if its provisions are duly received. Before the glory of this grace
the clouds disperse, the thunders are hushed, the chains fall off from
the trembling, condemned criminel—and he is free. This is the
“‘lory that excelleth’—the gospel of the grace of God. Who, that
values his own soul, or the souls of others, but will dwell on this sound
with incessant and increasing delight? Perishing sinner, this is thy
hope! By all that is terrible in the curse of a broken law; by all
that is insupportable in the thought of eternal death, be persuaded to
flee the wrarn To come. By all that is glorious in the blessed gos-
pel; by all that is saving in the grace of God; and by all that is
desirable in the reward of the believer, be persuaded to BELIEVE
AND BE SAVED.
SERMON IL.

BY REV. ENOCH MUDGE,

DUXBURY, MASS.

DIVINE AND HUMAN AGENCY NECESSARY TO SALVATION

Isarau, xiv. 8.

DROP DOWN YE HEAVENS FROM ABOVE, AND LET THE SKIES POUR DOWN
RIGHTEOUSNESS ; LET THE EARTH OPEN, AND LET THEM BRING FORTH SALVA-
TION; AND LET RIGHTEOUSNESS SPRING UP TOGETHER; I THE LORD HAVE
CREATED IT,

Jenovag calls; let the heavens and the earth stand in awe of
him. Let us listen, that we may hear what God the Lord will
speak. Drop down ye heavens from above. Hear, O heavens, it
is the voice of your Maker that calls. Listen, O earth, for your
Creator cometh to announce salvation to his people. The heavens
and the earth shall unite to promote the glorious work. When the
set time cometh to favor Zion, all nature must contribute to the glo-
rious design. The language of our text is figurative. The images
are not less natural than beautiful. The dew, the rain, the snow
and solar influences, descend from heaven to fertilize the earth.
* Let the earth open, and let them bring forth salvation.” By hu-
man effort the earth is opened to receive the seed ; it is dressed and
tilled, that it may bring forth its fruits to sustain human life. Thus,
by the mutual co-operation of divine and human agency, the crop
is insured. God has established this order in the kingdom of na-
ture. He hath not left himself without witness, in that he did good,
and gave us rain from heaven, and fruitful seasons, filling our hearts
with food and gladness. This is also agreeable to the economy of
Providence, and to the dispensations of his grace in ‘the promo-
tion of the temporal and spiritual salvation of men. In all his
works he connects the end with means. Let us now proceed to

consider,
D
aie

18 REV. E. MUDGE’S SERMON

J. Tur work TO BE-EFFECTED.
Il. Tue DIVINE AGENCY HEREIN ANNOUNCED.

_ IIL. Tue co-operation OF HUMAN EFFORT REQUIRED.
IV. Tue HAPPY RESULT aNTICIPATED.

J. THr Work TO BE EFFECTED.

God had a gracious purpose and intention of delivering his peo-
ple, and of bringing them into an allegiance to himself. . The prophet
sets forth this design ina splendid manner. Their deliverance from
a long captivity ; their restoration to their own country ; the peace,
the plenty, and the prosperity, which they should enjoy in their native
land, were the themes on which he delighted to dwell.

But the happy moral effects of their long and sore afflictions, in
leading them to renounce idolatry, and to return to the true worship
of the God of their fathers are-subjects which swell his bosom with
a purer flame. In perspective, he saw the temple rebuilt, God’s
worship restored, the divine Shekinah beaming forth from between
the cherubim on the mercy seat, and worshipping votaries crowding
the sacred courts of the Lord’s house.

‘But when, in prophetic vision, his mind was carried forward to
the coming of the Messiah, to bring salvation to the daughter of
Zion, his soul is elevated with a nobler rapture, in view of a superi-
or glory. He beholds mercy and truth meeting together, righteous-
ness and peace kissing each other. He sees righteousness looking
down from heaven, and truth springing up out of the earth.

The work of redemption and salvation by Christ was prefigured
by the work of Cyrus, in delivering Israel from Babylon, and rein-
stating them in their own land, to enjoy their liberty and religion
under the divine favor and protection. “ Behold!” says the
prophet, ‘the Lord shall come with strong hand, and his arm shall
rule for him: Behold, his reward is with him and his work before
him. He shall feed his flock like a shepherd ; he shall gather the
lambs with his arm, and carry them in his bosom.” “He that
cometh to bring salvation, speaketh in righteousness, and is mighty
to save.” He is called the Micury Gon, the Everiastine
Farner, the Prince or Peace. It is he who saith, “ look unto
me all ye ends of the earth, and be ye saved, for I sa Gop and
there is none else.”” He hath come in the plenitude of his power
and love, to open the prison, to redeem the captives, to let the op-
pressed go free, to proclaim deliverance, and to bring a free, rich,
and full salvation to perishing simners. He carries on this work by
calling, pardoning, renewing and sanctifying souls; and by uniting
them to himself as their living head. This is that glorious work of
which the prophet spake when he said, “ Behold ye despisers, and
wonder, and perish; for I work a work in your days which ye will
ON DIVINE AND HUMAN AGENCIES. 19

inne wise believe though a man declare it unto you.” It is the
work of salvation. ‘For thus saith the Lord that created the

heavens el the earth, Israel shall be saved in the Lord with an
everlastiis silvation; ye shall not be ashamed nor confounded,
world vithout end.’? But the work of salvation is not to be confined

to the nation of Israel. He shall bring forth judgment to the Gen-
tiles, und the isles of the sea shall wait for his law. He will bring
the blind by a way that they know not; and lead them in paths they
have not known! Jn him may they obtain righteousness and strength.
For in the Lord shall they be justified, and shall glory. “For 1,”
saith he, ‘create the fruit of the lips ; peace, peace to him that is afar
off, and to him that is near, saith the Lard, and I will heal him.”
The work of God, in the renovation of the human heart, is fre-
quently represented as anew creation. “ Weare his workmanship,
created in Christ Jesus unto good works. If any man be in Christ
he is a new creature.” By sin man has lost the image of God ; his
soul is totally disordered. The apostle, in representing the mode
of operation in restoring him, says, “ For God who commanded
the light t» shine out of darkness, hath shined in our hearts, to give
the light of the knowledge of the glory of God, in the face of Je-
sus Christ.” Being created anew by the Spirit of God, he is re-
newed in knowledge, after the image of him that created him.

IJ. Tue pivinr sGENCY IN THIS WORK IS ANNOUNCED.

Drop down, ye heavens, from above, and let the skies pour down
righteousness. ‘Thus saith the Lord, as the rain cometh down,
and the snow from heaven, and returneth not thither, but watereth
the earth, and maketh it bring forth, and bud, that it may give seed
to the sower, and bread to the eater, so shall my word be that go-
eth forth out of my mouth, it shall not return unto me void, but it
shall accomplish that which I please ; and it shall prosper in the
thing whereunto I sent it.” Thus are the heavens represented as
dropping down a divine influence to soften the hearts of men, and
to renew them in righteousness, that they may bring forth fruit unto
holiness, and in the end have everlasting life. ‘The cheering influ-
ence of the sun of righteousness quickeneth the seed of the word,
and it springeth up, “ first the blade, then the ear, then the full corn
in the ear.’’

From the nature of the work itself, represented as a new crea-
tion, we have already seen the necessity of the divine agency. The
history of the church furnishes continual evidence of a divine and
efficacious operation in fulfilling the promises, and accomplishing the
designs of God to his people. It is manifested in the call and
preservation of Abraham and his seed; in bringing them out of
Egypt; in giving them water from the rock, and bread from heaven ;
20 REY. E. MUDGE’S SERMON

in bringing them into the promised land, and establishing them
in the lot of their inheritance ; in preserving them when scattered
into captivity, and restoring them to their own country ; in accom-
plishing the promise made to their fathers, in the coming of the
Messiah, and in publishing salvation through his name to all nations.

The special agency of heaven is seen in every step of the prog-
ress of the work of salvation. It is emphatically the work of Jeho-
vah of Hosts. When the adorable Messiah announced his mission,
he declared “the Spirit of the Lord God is upon me, because he
hath anointed me to preach deliverance to the captives, and the
opening of the prison to them that are bound.” ‘I have put my
Spirit upon him and he shall bring forth judgment to the Gentiles.”

The instruments, employed in calling men to repentance, are
raised up and qualified by a divine influence for that great and im-
portant work. “ Behold ye shall receive power after that the Holy
Ghost is come upon you; and ye shall be witnesses unto me, both
in Jerusalem, and in all Judea, and in Samaria, and unto the utter-
most parts of the earth.” “ And they were filled with the Holy
Ghost, and they spake the word of God with great boldness. Thus
the word of the Lord grew and multiplied. And the disciples were
filled with joy, and with the Holy Ghost. And much people were
‘added to the Lord.”

But such is the state of man, that every individual needs divine
influence to effect the work of his salvation. As his understanding
is darkened, his reason enfeebled, his affections corrupted, and his
will perverted, he needs to receive instruction and reproof, warning
and admonition, threatening and encouragement, line upon line, and
precept upon precept. And, added to this, he needs the influence
of the Holy Spirit to work in him, to soften his heart, to enlighten
his mind, to reprove his forwardness, to stir up his desires, to quick-
en his soul, to strengthen his resolutions and fix his purposes. He
needs it to renew and sanctify his heart, that he may love and serve
God in newness of life, and in the beauty of holiness.

All the dispensations of grace are fitted to produce the fruits of
holiness, as the dews, rains and genial heat of heaven are to pro-
duce the fruits of the earth. Such is the goodness of God that he
warrants us to look for and expect this influence. “ And it shall
come to pass after those days, saith the Lord, that I will put my law
in their inward parts, and write it in their hearts, and I will be their
God, and they shall be my people. I will forgive their iniquities,
and remember their sins no more. JI will be as a dew to Israel, and
he shall grow as the lily, and cast forth his roots as Lebanon. It
shall come to pass after those days, that I will pour out my Spirit
upon all flesh, And when he, the Spirit of truth, is come, he
shall teach you all things ; and bring all things to vour remembrance.”
ON DIVINE AND HUMAN AGENCIES. Q1

This spirit-stirring and soul-quickening influence alone can arouse
the dormant powers of the slumbering sinner, and cause him to feel
his danger, and excite him to become anxiously concerned for his
spiritual and eternal welfare. It is this powerful voice that awakens
him from the dead, and calls him to come forth from the grave of
his corruptions. When the wind of the Spirit sweeps over the val-
ley of dry bones, there is a stirring and shaking among them: and
the breath of life enters into them, and they live and prophesy. It
is this alone that can purify the heart, and purge the conscience from
dead works, that they may serve the living God in newness of spirit.
* Thus saith the Lord, I will sprinkle clean water upon you, and ye
shall be clean; from all your filthiness, and from all your idols, will
Icleanse you. A new heart will I give unto you, and a new spirit
will I put within you. I will put my Spirit within you, and cause
you to walk in my statutes, and ye shall keep my judgments and do
them. Thus saith the Lord God, I will yet for this be inquired of
by the house of Israel to do it for them.” Which leads us

Ill. To consipER THE CO-OPERATION OF HUMAN EFFORT RE-
QUIRED.

Let the earth open, and let them bring forth salvation ; and let
righteousness spring up together. When the Lord stirred up the
spirit of Cyrus, king of Persia, to make proclamation throughout ali
his realm for the restoration of Israel, and the rebuilding of the tem-
ple, then rose up the chief of the fathers of Judah and Benjamin,
and the priests and the Levites, with all those whose spirit the Lord
had raised, to go up to build the house of the Lord. Notwithstand-
ing .he numerous difficulties and great discouragements which lay
in their way, they zealously applied themselves to the work; ana
with mingled emotions of grief and joy, amidst shouting and weeping,
they 'aid the foundation of the house of the Lord, and ultimately
brousht forth the top stone thereof with shoutings of Grace, Crace,
unto it!

God also makes use of human agency in building up his spiritual
hous, the church. We then, as workers together with him, be-
seech you also, that ye receive not the grace of God in vain. We
pray you in Christ’s stead bé ye reconciled to God. Although the
preaching of the gospel is to be regarded as the grand instrument of
gathering souls into the fold of Christ, and of building them up in
their most holy faith; yet the faithful labors of Christians, in their
exhortations and prayers, their counsels and encouragements, ac-
companied by a pious example, exert a salutary and powerful influ-
ence on those around them. They are the light of the world;
they are the salt of the earth. They are the epistle of Christ,
known and read of all men. Their exertions in spreading the Scrip-
22 REV. E. MUDGE’S SERMON

tures, sending forth missionaries, establishing sabbath schools, and
supporting religious worship, are the means of incalculable good.
But as every man must give an account of himself before God, he
must be actively employed in securing his own salvation. In vain
does Christ come to seek and save the lost and wandering sons of
men—in vain does the Holy Spirit strive with them—in vain is the
gospel preached—in vain do ministers plead and expostulate—in
vain are the day and means of grace afforded, if sinners will not at-
tend to these calls, and come to Christ; if they do not improve the
day and means of grace; if they do not yield to the strivings of the
Spirit, and co-operate with divine influence in the work of their sal-
vation. God works in them, to will, and todo. They must, there-.
fore, work out their salvation with fear and trembling. ‘Let the
earth open, and let them bring forth salvation ; and let righteousness
spring up together.” ‘As the earth which drinketh in the rain
which cometh oft upon it, bringeth forth herbs meet for him by whom
itis dressed, receiveth blessing from God,” so the faithful soul water-
ed with the dews of divine influence, in the exercise of his moral
powers, brings forth the fruits of righteousness, which are accepta-
ble to God, who blesses his own work, and gives abundant increase
of all holy and gracious dispositions. But that which beareth thorns
and briars is rejected, and is nigh unto cursing, whose end is to be
burned. So where, amid the means of grace, the hearts of sinners
remain hard and unfruitful, there is a curse of God lying upon them ;
and a fearful looking for of everlasting burnings awaiteth them; for
by unbelief and neglect of the means which God hath sent to soften
and bring them to repentance, they have treasured up wrath against
the day of wrath, and the revelation of the righteous judgment of
God. For those who do not receive the truth, when offered, are
given over to strong delusions to believe a lie; and all those power-
ful influences, which have been rejected, will prove the means of
hardening and destroying them. “ The same influences of rain and
sunshine which promote the vigor and fruitfulness ‘of healthy vege-
tation, tend to hasten the ruin of the diseased, when putrefaction has
already begun its destructive process; there the wholesome nutri-
ment is changed to the seeds of disease and death.” It will, there-
fore, be more tolerable for Sodom amd Gomorrah, in the day of
judgment, than for those who have lived under the light of the
gospel, and have rejected the holy influence of its truths. Such
evil-doers wax worse and worse, increasing their depravity, and’
heaping up the awful retributions of justly incurred wrath. ” How-
ever such may affect to believe that they have nothing to do to secure
their salvation, they will find, to their eternal cost, that they alone
have procured their own ruin and damnation. God, who has made
them, has made it their duty to fear, and love and obey him. He
ON DIVINE AND HUMAN AGENCIES. 23

commands them to repent and turn from all their transgressions, to
ask his mercy, to seek justification by faith in Jesus Christ, to be
holy in all manner of conversation, to love him with all the heart;
and to walk before him in newness of Jife. Without repentance,
the sinner must perish. None in heaven or earth can do this work
for him. No one can believe for him. He that believeth not is
condemned already. If any man love not the Lord Jesus Christ,
let him be anathema, maranatha. No one can give up the heart,
and exercise the affections for him. He may as well expect to live
by another’s eating for him, or to be healed when sick, because an-
other takes medicine. The soul that sinneth, it shall dic. But he
who confesseth and forsaketh his sins, shall find mercy. Let, there-
fore, the sinner forsake his way, and the unrighteous man_ his
thoughts, let him turn to the Lord, and he will have mercy upon
him, and to our God, who will abundantly pardon him. Nor is he
to cease his efforts when he is pardoned and accepted with God.
He has then his warfare to maintain; to fightthe good fight of faith,
that he may lay hold on eternal life. He has now the Christian race to
run, that he may obtain the crown. He must, therefore, be diligent
in the use of all the means of grace, that he may keep alive the sa-
cred principle, and cultivate the holy seed which has been implant-
ed within him. The Lord requires of his servants that a man
should be found faithful. Be diligent, that ye may be found of him
in peace, without spot and blameless. For by watchfulness, prayer,
hearing and reading the word of God, meeting, and speaking often
one to another, and thus laying up in store a good foundation against
the time to come, ye may lay hold on eternal life. Which leads us
to view

IV. THe HAPPY RESULTS ANTICIPATED,

Which are no other than the completion of the glorious work,
which was to be effected by the union of divine agency and human
co-operation. God’s truth is verified; his grace is displayed; his
glory manifested ; the captive is taken from the mighty ; the dead is
alive; the lost is found. A reconciliation has been brought about.
Mercy and truth have met together; their mutual demands and
pleas have been heard and adjusted ; so that righteousness and peace
have embraced each other. Mercy has descended from heaven,
the earth has opened and received its gracious visits. The skies
have poured down righteousness, and the earth hath brought forth
salvation. The work of righteousness is peace; and the effect of
righteousness, quietness and assurance for ever. By the mutual co-
operation of heaven and earth, God’s Israel was restored, the tem-
ple rebuilt, the ordinances of worship re-established, and the Lord
dwelt among them. Their minds having been truly disposed to
24 REV. E. MUDGE’S SERMON

receive Heaven’s gifts, the effects were seen in a change of their state
like that of a new creation, rising out of chaos. Light sprung forth
from darkness, and order out of confusion.

I the Lord have created it, When the Lord turned again the
captivity of Zion, we were like them that dream. Then was our
mouth filled with laughter and our tongue with singing. Then said
ihey among the heathen, the Lord hath done great things for them.
The Lord hath done great things for us, whereof we are glad. But,
all this, in the most full and perfect sense, must be considered as the
result of the work of redemption and salvation by the Messiah. For
he is our peace who hath made both one, and hath broken down the
middle wall of partition, and let us into the liberty of the sons of
God. In consequence of this reconciliation, the truth of God pre-
vails among men ; the doctrine of salvation is published. The seeds
of righteousness are plentifully sown over the earth, and are spring-
ing up to produce an abundant harvest. The desire of all nations
has comé, and filled his latter house, the church, with a superior
glory ; and in it the Lord of Hosts gives peace to his people. Sing
and rejoice, O daughter of Zion ; for, lo, I come, and will dwell in
the midst of thee, saith the Lord. God’s glory is manifested in the
view of men and angels. His wisdom, power, holiness, justice,
goodness, and grace, appear in the salvation of sinners. ‘Fhe efli-
cacy of the merits of Christ, the energies of the Holy Spirit, and
the power of the gospel are seen and acknowledged. Man is led
to feel that he is a dependent and guilty creature, and laf's readily.
hold on the hope that is set before him. He seizes the offered bless-
ing by faith, lives in humble dependence on God, consecrating his
body and soul a living sacrifice, holy and acceptable to him, asa
reasonable and delightful service. The constant language of his
heart is, what shall 1 render unto the Lord for all his goodness unto
me? He sees the glory of God in all his works ; all his attributes
shine in beautiful harmony, and his own heart. constantly cries out,
Worthy is the Lamb that was slain, to receive power, and riches,
and wisdom, and strength, and honor, and glory, and blessing.

In carrying our views forward, in anticipation of the future glories
to be unfolded in the Church; when the people of God shall enter
fully and heartily into his designs ; when the Bible shall be translated
into every tongue, and the gospel shall be preached to all nations;
when men shall consecrate their substance, and all their services’ to
the glory of God; when kings shall become nursing fathers, and
queens nursing mothers ; when the nations, being saved from idola-
try and superstition, shall walk in the light of the Lord ; when rulers,
and all who are in authority, shall use their influence for the glory of
God, and lay their honors at his feet ; then shall slavery, and wars,
and oppressions cease ; then shall the curse of intemperance be re-
ON DIVINE AND HUMAN AGENCIES. 26

moved, and the sighing of the wretched, and the prisoner be heard
no more. Man shall be happy in allegiance to his God, feeling his
dependence, realizing his obligation, enjoying happiness, and yield-
ing cheerful obedience. Zion shall then be saved as the flock of
God’s people, for they shall be as the stones of a crown, lifted up
as an ensign upon the land. Peace and happiness, piety, and the
practice of all virtue, shall be seen and acknowledged as the fruits of
this glorious work.

IMPROVEMENT.

The doctrine of this text furnishes us with matter of praise to God,
for the riches of his grace to a fallen and ruined race of sinners.
Salvation is of grace. The heavens have dropped down from
above! Behold, what manner of love has been bestowed upon us!
The Father hath pitied—the Son hath redeemed—the Holy Spirit
with all his fulness of grace cometh down to visit us. We, who are
vile and sinful by nature and practice, are called to be made partak-
ers of the divine nature. With what astonishment should we reflect
on the divine condescension, and on the wonderful visitations of love
and mercy to us. The heavens have indeed dropped down right-
eousness. We not only live under the gospel dispensation, but in a
day of gracious visitation. What hath God wrought! what is he
now doing for us, among us, around us, and through our world?
The latter day glory dawns. The day star has arisen. ‘The sun of
righteousness sheds his glories over the earth. Sing, O ye heavens,
for the Lord hath done it; shout ye lower parts of the earth 3 break
forth into singing, O ye mountains, O forests, and every tree there-
in, for the Lord hath redeemed Jacob, and glonified himself in
Israel.

The improvement of this subject, with reference to sinners, shows
that they are not to remain idle spectators in this important concern.
It shows them how fearfully perilous the situation of such must be,
who have been favored with means of grace, and have neglected
them. What a tremendous account remains to be settled, by such
as have received the salutary influences which have been poured in
rich effusions on them. They have heard the precious truths of the
gospel until they loathe them, as the ungrateful Israelites did the
bread which God sent them from heaven. They have witnessed
the powerful awakening and conversion of sinners, and have avoided
the means by which they might have been reformed, renewed, and
sanctified, and saved. But alas! for them, the harvest is nearly
passed, the summer ended, and they are notsaved. They have heard
the thunders of the law, but cease to fear when the Lord speaketh
to them from heaven. They have felt the operation of the Holy
Spirit, and have grieved and resisted it. They a heard God’s.

4
26 REV. E. MUDGE’S SERMON

peop.e speak of their joys and consolations, and have made light of
these holy truths, and have trodden these precious pearls under their
feet. But what shall they do, when the Lord ariseth to plead his
own cause? In vain may they wish to recall the seasons of refresh-
ing and of gracious visitation. In vain may they endeavor to rekindle
the light they have quenched. In vain may they look for the heav-
ens to drop down righteousness, and for the clouds of mercy to de-
scend and water their parched, withered and barren souls. If God
has withdrawn his spirit from them, all their wishes and efforts will
be in vain. And it will be equally vain to attempt to put off the day
of reckoning and retribution, or to avoid the demands of a righteous
law. Can they now disdain the justice which they have despised?
No. Can they flee from its grasp, or secrete themselves from its
shafts? Impossible. One, and only one, alternative remains. Itis
to flee to Christ as the city of refuge and ark of safety. Sinner,
thy doom is not sealed. God has done much for thee. His pity
has stooped to thy misery. His compassions have extended to all
thy necessities. His mercies, and his pardoning love, are as nu~
merous and as great as thy crimes. He stoops as low, he extends
his long-suffering as far, as is consistent with his holy character and
righteous government. Repent now, and return unto: him with all
thy heart, and he will have mercy upon thee; and though thy sins
have been as numerous as the sands of the sea, he will freely blot
out all thy transgressions, and will receive thee graciously, and love
thee freely. Believe on the Lord Jesus Christ, and thou, even thou,
shalt be saved. ‘Though thy sins have been as scarlet, his blood
shall cleanse thy leprosy, and wash away all thy pollution. Open
now thy heart to receive the droppings of the sanctuary which are
falling on those around thee. Come now to the throne of grace,
that thou mayest obtain mercy, and find grace to help in this time of
perishing need.

Does God cause his doctrine to drop down ,as the rain, and his
holy influence as the dew upon the grass? Doeshe cause the skies
to pour down righteousness upon the dry and barren places of the
wilderness? What an encouragement is this to the thirsty soul who
is ready to perish. ‘To such an one we would say, “Hear ye the
word of the Lord.” “ Ho, every one that thirsteth, come ye to the
waters, and he that hath no money ; come ye, buy, and eat; yea,
come, buy wine and milk without money and without price.”
Wherefore are you striving to satisfy your souls with the turbid
streams of earthly pleasure, when abundant torrents of heavenly
blessings are descending around you? As well may you expect to
extinguish the fires of the sun with a few drops of water, as to quench
your soul’s thirst for happiness with the pleasures of sin, or the
empty enjoyments of earth. Lift up now your eyes toward the
heavens ; see clouds of mercy gathering around; see him who is
ON DIVINE AND HUMAN AGENCIES. Q7

merciful to the wicked and the unthankful, and causeth showers to
descend on the evil, and on the good. Hear him now say, “ Let
the skies pour down righteousness, and let the earth open ;” yea,
poor, thirsty, perishing sinner, open thy heart, and receive the soul-
refreshing shower ; it is sent to cheer thee, to refresh thy fainting
spirits, to inspire thy soul with life from the dead. Come, then,
open without delay, and receive these waters of life to slake thy dis-
tressing thirst. Wherefore wilt thou perish in the midst of the pro-
fusion of Heaven’s blessings? Come and let righteousness, and
peace, and joy spring up in thy soul as an overflowing fountain, and
as a well of water, which springeth up to everlasting life. The Holy
One of Israel calleth thee to bring forth salvation. “ Arise, shine,
for thy light is come and the glory of the Lord is risen upon thee.”’
Wherefore dost thou hesitate ? Come and take the cup of salvation,
and call on the name of the Lord, who will fill thy soul with peace ;
yea, he will satisfy the perishing soul with the waters of salyation ;
yea, thou shalt drink and be satisfied, and praise the name of the
Lord. j
Christians, Friends of Jesus! Behold the heavens already drop-
ping down from above! See! from the ocean of grace in the skies,
the Lord is pouring down righteousness. In the time of this gra-
cious visitation, you are called to be workers together with him
who thus graciously favors you; come then, ye lovers of Immanuel,
open your hearts for the reception of the residue of the Spirit, that
you may be prepared to enter more fully into the designs of your
divine Master. Gird up the loins of your minds; be ye therefore
sober and watch unto prayer; come, and make use of the language
of the text as a prayer, and still plead, “Drop down, ye heavens,
from above, and let the skies pour down righteousness,” until the
wilderness shall bud and blossom as the rose ; and while the show-
ers are descending, call on the earth to open, and bring forth fruits
of righteousness to the glory of God. Remember, human efforts
must co-operate with divine influence. Contribute, then, of your
substance to send the gospel to the heathen, and to the destitute
around you. Bring forth salvation ; send the Holy Scriptures to those
who are perishing for lack of knowledge ; break the bread of life to
the hungry, and give the cup of salvation to the thirsty ; send the
message of liberty to the oppressed, and let the slave go free ; devote
your influence, your talents, your prayers, and the whole weight of
your characters to promote a general reformation of morals, and a
revival of pure evangelical religion in the land ; unite with all them
that call on God out of a pure heart, and let righteousness and sal-
vation spring up together, until the earth shall be filled with the
knowledge of the Lord, as the waters cover the sea. Amen.
SERMON III.

 

BY REV. ENOCH MUDGE,

DUXBURY, MASS.

ON THE KNOWLEDGE OF GOD’S LAW.

Psatms, cxix. 18.

OPEN THOU MINE EYES, THAT I MAY BEHOLD WONDROUS THINGS OUT
CF THY Law. :

Tue pious Psalmist had been accustomed to contemplate the
nature and attributes of Jehovah, in the heavens, which declare
his glory; and in the firmament, which showeth forth his handy
work. He had seen his invisible perfections shining out in the sun,
and moon, and stars, which he had formed. Their immensity spake
his omnipotence; their variety, his wisdom; their order, his de-
sign; and their constant revolution, his superintending care and
providence. He had contemplated his paternal love in the creation
of angels, that excel in strength, that do his commandments, heark-
ening unto the voice of his word. He had contemplated the divine
goodness, in making man a little lower than the angels, and crown-
ing him with glory and honor ; and in making him to have dominion
over the works of his hands. He had contemplated the wisdom
and skill of the Creator in the creatures which he had formed to
inhabit the earth, the air, and seas. This had led him to exclaim,
“OQ Lord, our Lord, how excellent is thy name in all the earth.”
He had, doubtless, often contemplated the divine majesty and au-
thority of Jehovah with Moses, from the burning bush; in the great
things he had done in Egypt; in his wondrous works in the land
of Ham, and terrible things by the Red sea.

But now, what a spectacle is here presented to our view! The
holy man of God is seen with the book of the divine testimony be-
fore him ; his eyes and heart are lifted to heaven, breathing out his
ON THE KNOWLEDGE OF THE LAW. 29

soul in the language of our text, Open thou mine eyes, that I may
behold wondrous things out of thy law.

No doubt, he had already discovered many wonderful truths in
the Word of God, which occasioned him to say, ‘* O how love I thy
law ; it is my delight all the day. Thy testimonies also are my de-
light, and my counsellors !”

Such glorious things are contained in the sacred volume, that
angels might desire to look into it. Here are glories brought to
view that might entertain, delight, and overwhelm those flaming
spirits which minister to the heirs of salvation. Yet hath God made
it the duty and privilege of his people to read these sacred records,

- while they set in their houses, and to talk of them while they walk
by the way; and to teach them to their children, that they may
know the way of the Lord.

How then does it become us to receive with meekness, simplicity,
readiness, submission, and with reliance on the Holy Spirit, those
lively oracles which are able to make us wise unto salvation. Every
candid and attentive mind will discover much of the truth and ex-
cellency of the divine word. They will, at the same time, feel the
need of divine illumination, in order to attain a spiritual and saving
knowledge of the truth. The natural man discovers not the things
of the Spirit. The veil must be taken from the heart, that we may
fully realize their spirituality and deep design.

Let US PREMISE A FEW THINGS RELATIVE TO THIS LAW OF
THE Lorp, OF THE WONDROUS THINGS IT CONTAINS; AND THEN
CONSIDER THE NECESSITY OF DIVINE ILLUMINATION, AND HEAV-
ENLY INFLUENCE, FOR THE ATTAINMENT OF A PROFITABLE AND
SAVING KNOWLEDGE OF ITS HEAVENLY TRUTHS.

By the law of God, as the term is used in the text, and through-
out this psalm in general, we are to understand the whole system of
revealed truth with which the Psalmist was acquainted. The psalm
treats of the natural excellencies of this divine word of truth, and
the great happiness of those who take it as the man of their counsel,
and delight in it after the inward man. The various appellations
used in this psalm are designed to set forth its peculiar properties,
excellencies, and uses, in the most diversified manner possible.

It is God’s system of instruction, by which men are taught the
knowledge of God and themselves, directing them how to walk so
as to please God ; to redeem them from the crooked paths of sin,
and guide them in the way everlasting.

It is perfect, as a whole, wanting nothing, and having nothing re-
dundant. Its instructions are presented in a clear, simple, and
intelligible manner. They are the testimonies of truth, accom-
panied with infallible evidences of certainty. They are the sure
30 REV. E. MUDGE’S SERMON

words of prophecy; and instruction to which we do well to take
heed. They are right, for the conducting of man into the way of
peace and holiness. They rejoice the heart, by bringing the knowl-
edge of salvation from sm; and opening to him the way of accept-
ance with God; and showing him how to walk so as to please him,
and receive joy and comfort from him. They are pure in their
nature, requirements, and influence. They enlighten the eyes,
bringing, through grace, the saving knowledge of God to the heart.
They are true and righteous altogether ; emanating from God ; they
present a transcript of his nature, a chart of divine providence,
and a revelation of his grace. Hence, they are more valuable than
gold or silver, and more precious than honey and the honey-comb.

The oracles of God, as they are now completed and sealed by
the Holy Spirit, are the most astonishing and wondrous system that
can be conceived. ‘They begin by giving us a marvellous descrip-
tion of the creation, as the work of an omnipotent and glorious God,
who, by the word of his power, called things into existence which
had no being; of giving motion to matter, and endowing it with all
the variety of wonderful properties which have been the study and
astonishment of philosophers of all ages ; and a discovery of a few
of these properties have been the source of pleasure and usefulness
to the world, and will yet continue to be the study of the wise and
good,until the universe shall be dissolved and God make all things new.

Here, on the grand chart of providence, these wondrous events
are unfolding and filling up the scene, to the astonishment of men
and angels. ‘The mysteries of redemption, which were conceived in
eternity, and have been hidden for ages in the all-pervading mind of
Jehovah, are here brought to view for the information and salvation
of God’s wonderful creature, man.

It is in this sacred testimony that all we know of the spiritual and
invisible world is opened to the view of mortals. The existence of
intelligencies of a nobler order than man is revealed. The realities
of a future state, the immortality of the soul, the certainty and na-
ture of its future existence and final destination, are here brought
to light. :

The wondrous system of types and shadows is here shown to be
admirably adapted to the state of man in the age of the world in
which they were given. As shadows of good things to come, they
presented to the eye of faith the infinite atonement and efficacious
merits of our great sacrifice for sin, and the power of the Holy
Ghost to cleanse the sinner from all unrighteousness. While they
served to keep the holy seed distinct, and to preserve them from
idolatry, they assisted in the exercise of that faith which is the sub-
stance of things hoped for, and the evidence of things not seen.

The astonishing prophecies are a cabinet of wondrous things,
ON THE KNOWLEDGE OF THE LAW. 31

which God alone could foresee, and he only can furnish the key to
unlock the amazing treasury.

Here also are recorded marvellous miracles, wherein we see the
laws of nature suspended, superseded, or altered ; at once display-
ing the power and wisdom of God to beget and confirm faith in his
own glorious revelation.

Indeed, the doctrines of salvation by Jesus Christ are wonderful.
The means employed are admirable. The operations of the Holy
Spirit on the hearts and lives of sinners and saints are astonishing.
The grand end of the whole scheme still surpasses in wonders.
Well might the Psalmist cry out, “ Lord, open thou mine eyes, that
I may see wondrous things out of thy law.”

But it may be inquired, cannot man, as a rational, intelligent being,
understand, believe, and practise the truths of revelation? He un-
doubtedly can. By the same faculties by which he receives the
evidence of truth in any other subject, he may discover the evi-
dence and force of truth contained in the divine oracles. He may
investigate those subjects contained therein, and discover the his-
torical, doctrinal, and practical truths presented to his mind. He
may discover the nature and fitness of the civil, moral, and ritual
institutions ; he may entertain a great respect for them, as being
wisely adapted to answer the most important purposes in society.
He may discover their adaptation to the present state of the world,
or to individual cases, and make very important uses of them for
his own benefit and that of others.

In proportion to the clearness of his perceptions, the strength of
his memory, and force of his reasoning power, joined with literary
advantages, he may improve these truths to good purposes in all the
relations of civil and social life. A man of taste, of genius, and
science, wil] find much pleasure in the study of the oracles of God.
Here are beauties of composition, force of reasoning, splendor of
imagery, pathos of diction, clearness of narrative, variety of char-
acter, and inimitable beauties of description. Hence, the various
natural sensibilities of the soul may be drawn forth by these subjects
adapted to excite them; and an entertainment, pleasing and ra-
tional, be enjoyed in the study of the Holy Scriptures. Still further,
we are ready to acknowledge that the natural man may have a
clear and rational conviction of the truth of the doctrines, of the
fitness and excellency of the precepts and institutions of revealed
religion, and strenuously and ably advocate them, and conform his
outward life to them in a blameless manner before his fellow men.
Thus Saul of ‘Tarsus had profited above many in the study of the
law and the prophets ; and so strict was he in their observance, that
he had acquired fame for his morality, and was celebrated for his
zeal for God and religion. Yet was he in darkness and ignorance,
32 REV. E. MUDGE’S SERMON

as to the spirituality of the law, and the grace of the glorious gos-
pel of Jesus Christ. He went about to establish his own righteous-
ness, not submitting himself unto the righteousness of God. It was
not till the light from heaven shone upon him, and the scales fell
from his eyes, that he saw the wondrous things of God’s holy law.

HENCE, THEN, WE ARE LED TO CONSIDER THE NECESSITY OF
DIVINE ILLUMINATION, AND THE INFLUENCE OF THE HOLY SPIRIT,
TO OBTAIN A SAVING KNOWLEDGE OF THE TRUTH, AS IT IS IN
Curist Jesus.

The influence of the Holy Spirit is needful to bring the word
home to the heart—to carry this incorruptible seed into the very
centre of the soul, and give it a quickening influence, that it may
spring up, as a living principle of renovation and holiness. The letter
killeth, but the Spirit giveth life. Before the word is brought home
to the heart, a man may see and acknowledge it to be truth; but
he does not feel and know its power but by the Spirit. The Scrip-
tures are indeed plain enough, but the heart of man is darkened to
spiritual things by his alienation from God. Were it not for this
darkness of the human intellect, the things relative to salvation
would be as easily and fully discovered as those which relate to the
outward man.

Until the Spirit of God shines into the heart, the veil of darkness
remains on it; and until the Spirit quickens it, it is insensible and
stupid. Nothing but this will bring home the word with power to
break the heart, and melt the soul into contrition before God. He
may have read a thousand times, that all men have sinned and come
short of the glory of God; but it is not till the Spirit shines into
his heart, that he cries out, ‘‘ Wo is me, for 1am undone. I am car-
nal, sold under sin. What shall I do to be saved?” He may indeed
have acknowledged that by nature all men are sinners, and children
of wrath; but not till illuminated by God’s Spirit, did he groan out,
“O, wretched man that I am, how shall I escape the wrath to
come?’ He now beholds the wondrous purity and extent of the
divine law. He sees that it extends to the heart; to the inward
man. It searcheth out his very thoughts ; it penetrates to his inmost
soul. He sees its spirituality, and acknowledges the justice of its
claims, and the righteousness of its sentence.

He now feels the need of being enlightened to see the freeness,
fulness, and adaptation of the promises of grace. He has often
read the promises, and may have acknowledged that they are ex-
ceedingly great and precious. But how vastly different is this
rational admiration of them, from what he feels when the Holy
Spirit shines upon them, and so enlightens him, that he may embrace
them by the power of living faith! Now he feels that they are
ON THE KNOWLEDGE OF THE LAW. 33

precious; they bring peace, and joy, and comfort to his soul; he
delights in them ; he sees the wondrous love of God in providing
them, and his soul is filled with wonder, love, and praise. If he
reads, the Lord is my light and my salvation, his heart instantly ex-
ults,—of whom shall I be afraid! He now knows, to his joy and
comfort, that “the Lord God is a sun and shield; that he will give
grace and glory, and no good thing will he withhold from them that
walk uprightly.” It is needful to have the truth engrafted by the
Spirit into the heart. The word, then, lives and acts as a holy
principle of a spiritual and heavenly life in the soul.

Under the influence of divine illumination the believer knows
how, with safety and comfort, to apply the special truths of God to
his own heart. The Spirit of God witnesseth to their truth, and
they come not in word only, but with power to the heart. They
are the power of God to salvation. The same blessed Spirit that
applies the truth gives a disposition of heart to obey it. He sheds
abroad the love of God in the heart, so that he loves to keep his
commandments ; the fruit of the Spirit being love, joy, peace, long-
suffering, gentleness, faith, meekness, and temperance. He can
now delight in the law of the Lord, after the inward man; and
walk in the Spirit, and not fulfil the lust of the flesh.

The influences of the Holy Ghost are necessary to accompany
the word of truth for our sanctification. ‘ Sanctify them through
thy truth.’ The word of God is the great means of our sanctifica-
tion. It is by its direction and influence, accompanied by the Spirit,
that we consecrate our bodies and souls a living sacrifice to God ;
it teaches the way of purity, and opens the fountain by which we
may be cleansed from all filthiness of flesh and spirit, and perfect
holiness in the fear of the Lord. The exceeding great and precious
promises are given, that we might be partakers of the divine nature,
and escape the corruption that is in the world through lust. In
these we behold, as in a glass (by the light of the Spirit), the glory
of God in the face of Jesus Christ, and are transformed into his
image, formed anew, after his divine likeness, in righteousness and
true holiness.

In the light of the Spirit, what wondrous things does the true be-
liever discover out of the heavenly treasury? What purity and
beauty, what excellence and glory. O, the depth of the riches
both of the wisdom and knowledge of God. Great and marvellous
are thy works, Lord God Almighty ; just and true are all thy ways,
thou King of saints. Who shall not fear thee, O Lord, and glorify
thy name? Thou doest marvellous things, and that my soul know-
eth right well.

In bringing our observations on this subject to a close, let us try to
get a proper sense of the infinite value of the oracles of God. This

F
34 . REV. E. MUDGE’S SERMON.

can only be done by reading them with such deep attention as to
become acquainted with their wondrous contents. ‘The God who
speaketh to thee out of his word is the self-existent, eternal, om-
nipotent, omniscient, wise, just, and holy Jehovah. He is the Crea-
tor, Preserver, and Benefactor of men. Here is revealed the Son
of God as thy Redeemer, Saviour, and Friend. ‘The Holy Spirit,
who is the Revealer of truth, shines on his own words, and makes
them spirit and life to the soul. Search the Scriptures, for they are
the fountains of wisdom and knowledge to the soul. How precious
are these words of grace to souls burdened with guilt, and care, and
sorrow. At the sound of them their burdens fall off, their cares
are dissipated, their sorrows cease. They are the food, the medi-
cine, the friends and comforters of the pious, when all other reme-
dies and friends fail; yea, when they walk through the valley of the
shadow of death, these are their light, their staff, their guide. Let
us guard against an abuse of the doctrine advanced—That it is
needful to have the illumination and influence of the Holy Spirit to
attain a saving knowledge of the Holy Scriptures. Let no one object
to searching them, and using every human help to attain a proper
knowledge of them; and while we do this, let us not forget to pray,
“Lord, open thou mine eyes, that I may behold wondrous things
out of thy law.” Leet us act as wisely and consistently in this as in
the ordinary concerns of life.

When you, or any of your friends, are sick, you cease not to
consult a physician, to take medicine, and use all proper means for
attaining health, because you are taught that the ultimate success
must depend on the divine blessing. You could not, as a consistent
Christian, pray with confidence, unless you used means. You would
pity that man as a deluded fanatic who should do thus. Because
we are taught to ascribe all our success in the use of means to the
divine blessing, are we warranted to neglect the means? The
Scriptures reveal the truth ; the Spirit applies it. The remedy is
described in the word of God; the Spirit gives it efficacy ; the prom-
ises are revealed ; the Spirit seals them; and without the use of the
means, we have no warrant to look for the effectual operation of the
Spirit. We must, therefore, study the Scriptures diligently, and
pray over them fervently, for the teaching and influence of the Holy
Spirit. To expect its influence without this would be delusion :
and to neglect to seek its aid, under the idea that we are able by
the Scriptures to obtain salvation, without the aid of the Holy Spirit,
1s presumption.
SERMON IV.

BY REV. NATHAN BANGS, D. D.,

NEW YORK.

THE SPIRIT’S INFLUENCE.

Romans, vit. 26.

LIKEWISE THE SPIRIT ALSO HELPETH OUR INFIRMITIES: FOR WE KNOW
NOT WHAT WE SHOULD PRAY FOR AS WE OUGHT: BUT THE ,SPIRIT MAKETH
INTERCESSION FOR US WITH GROANINGS WHICH CANNOT BE UTTERED.

In the preceding part of this very important epistle, the apostle
had stated and defended some of the fundamental doctrines of
Christ ; refuted many of the strongest objections of the Jews ; con-
founded the Gentiles by the power and conclusiveness of his argu-
ments ; and opened to the true believer the unspeakable privileges
to which the gospel of Christ exalts him. In the chapter before us,
he treats principally on the blessed effects which these doctrines
have upon the hearts and lives of all those who sincerely and be-
lievingly embrace them. So far from being led by the imaginary
flights of those who worship false deities, as are the Gentiles, or
groping in the darkness of the Mosaic dispensation, as did the infat-
uated Jews, the light of Christianity throws demonstration upon the
path of the experimental Christian, conducting him by a sure and
safe way to life and immortality.

This is done by the influence of the Spirit of God upon the
heart ; “for as many as are led by the Spirit of God, they are the
sons of God.”? And that no one might be left in uncertainty res-
pecting his right to the enjoyment of these peculiar and distinguished
privileges of the Christian dispensation, the apostle furnishes -him
with an infallible criterion, by which he may ascertain his title to
them. To all such, “the Spirit itself beareth witness with their
spirits, that they are the children of God.”

Lest, however, some might erroneously infer from these undenia-
36 REV. DR. BANGS’S SERMON

ble premises, that the apostle designed to represent the Christian as
exalted above the common frailties of our nature, and as being be-
yond the reach and influence of those temptations which are common
to man, he speaks of him as still groaning, even though he has “ the
first fruits of the Spirit ;” as still being “saved by hope,” although
walking under the direct rays of the “ Spirit-of life in Christ Jesus.”
But whatever defects might arise out of the infirmities of our nature ;
whatever impediments might be thrown in our path by the numer-
ous enemies with which we may have to contend,-a remedy is found
for all these defects, and a removal of all these impediments, in the
efficient aids of the Holy Spirit; ‘ likewise the Spirit helpeth our
infirmities.” 1

In these consoling words, the apostle contrasts the Spirit’s influ-
ence, strong and energetic, with human strength, feeble and ineffi-
cient; and shows that, however infirm may be the one, the other is
sufficiently powerful to help in all times of need—so to help that
the believer may finally be “more than a conqueror through Him
who has loved him.” This Spirit helps,

I. Tur WEAKNESS OF OUR UNDERSTANDING IN OUR PRAYERS.

“We know not what to pray for as we ought.”” Through the
weakness of our understanding, we know not at all times, and under
all circumstances, what is best for us, and therefore are at a loss
how to direct our prayers, only in general terms. At one time the
disciples wanted to call down fire from heaven to consume their en-
emies; at another, to build tabernacles for Jesus, for Moses, and
for Elias ; both of these petitions originated from the weakness of
their understandings, rather than from any particular depravity of
their hearts. Under the pressure of particular circumstances, over
which he may have no control, the Christian will often find his
heart prompting him to pray for things which, if granted, would
prove a curse instead of a blessing.

It is in these circumstances that the Spirit, in a very particular
manner, “ maketh intercession for him,” ‘helpeth his infirmities,”
either by reflecting light upon his mind, and thereby revealing to
him the error of his understanding, or by crossing his inclination,
disappointing his expectation, and finally leading him “in a way
that he knew not.” The Spirit may also operate directly on his
heart, create new desires, as well as new aversions, and present, in
a luminous manner, those objects after which it is both lawful, and
for his highest interest, to pursue. Here often, in this way, does
our heavenly Father interpose in our behalf! He obscures to our
view those objects which, though we may greatly desire them for a
time, he perceives would be injurious to us, denies us their pos-
ON THE SPIRIT’S INFLUENCE, 37

session and enjoyment, and presents us with others: which he sees
are better adapted to our condition. The Spirit helps,

I]. THe weakness OF OUR FAITH.

Were our understandings always clear and perspicuous in respect
to those things “ which make for our peace,” our faith would not so
frequently be wavering. How often, under the clouds which hover
around us, does our faith in God, in the justice and goodness of his
providences, and the stability of his purposes, as well as the certain-
ty and faithfulness of his promises, become wavering, so that we are
ready to exclaim, “ All these things are against us!’ And in the
sad dilemma to which we so frequently find ourselves reduced, we
feel the justness of the rebuke, “ Wherefore dost thou doubt, O
thou of Jittle faith ;” while we, in our turn, are forced to adopt the
language of Peter, “Save, Lord, or we perish.”

Here, under these circumstances, often so afflicting because of
their perplexity, “the Spirit helpeth our infirmities,” by dispersing
the clouds from our minds, by helping “ our unbelief,” and by im-
parting vigor to our languishing souls. As this Spirit is called the
“¢ Spirit of truth,” and as heewas promised that he might “ lead us
unto all truth,’ so he helpeth our infirmities, by strongly impressing
truth upon our mind, by forcibly presenting to the eye of our souls
those true and substantial realities which are reserved in heaven for
those who love God. In this way, “the feeble are made as David,”
“strong in the Lord of hosts, and in the power of his might.” The
Holy Spirit, by powerfully operating upon our hearts, takes us up,
in some sense from the earth, and gives us those ravishing views of
God in Christ Jesus, which cast a shade upon all terresirial objects,
and makes us fee] somewhat as Peter did, when he wanted to pre-
pare .residence upon Mount Tabor for himself and his glorious
Mast: r.

W..ile faith is thus in vigorous exercise, through the cnergies of
the Lioly Spirit, the soul rises in its contemplations, and feels that in
the presence of God “there is fulness of joy,” and believingly
anticipates those “ rivers of pleasure which are at God’s right hand
for evermore.” But why is this? Is it because of any peculiar
strength which the soul naturally possesses at this time, more than
any other, to grasp spiritual objects? By no means. It is because
the Spirit helpeth its infirmities. ‘“ Out of weakness we are made
strong,” through this mighty influence. It is then that faith pene-
trates through every cloud, soars above every obstacle, and grasps,
with a strong and vigorous hand, the infinite Jehovah, while it

“ Laughs at impossibilities,
And cries, It shall be done
38 REV. DR. BANGS’S SERMON

The Spirit helps,

IJ. Tuar weakness OF OUR AFFECTIONS WHICH IS MANIFESTED
IN THEIR VACILLATING FROM ONE OBJECT TO ANOTHER.

Nothing more strikingly distinguishes man, and distinguishes him,
too, as a creature of depravity, than the instability of his attachments.
He is not only mutable, as it respects his liability to err in his judg-
ment, and to change from gootl to bad, but he is ever prone to be
perpetually veering about from one object to another, though perhaps
he may not be able to assign any reason, satisfactory even to him-
self, for the objects of his preference. To-morrow he will hate
what he loves to-day ; and his desires and aversions are ever trans-
ferring themselves from one object to another.

But while this remains true in the general, and goes to corroborate
the remark of a wise statesman, “that there is nothing perpetual
among human beings, but change ;” yet there is one object to which
man is continually prone to cleave. To this he clings with all the
tenacity of the most bewitching fondness. It is the world. Thisis
the idol of his heart; of that heart which is “ earthly, sensual, and
devilish.” And even the Christian, whose’ attachments have been
in a good degree broken off from the world, by the renewing of his
mind by the Holy Ghost, will often feel these worldly attractions
drawing him back again to the world, as though his chief good were

concentrated here. This is his weakness. This is the snare that is

laid for him. Here, if any where, he will find himself bitten by
the serpent which lies coiled up under the riches, the pleasures, and
honors of the world.

How shall he escape? Here the Spirit is peculiarly necessary to
“help his infirmities.” Though he may not know precisely what
particular and special blessing he should pray for under these cir-
cumstances, yet he may pray to be delivered from “ the love of the
world.” But let him remember, as one of the cardinal truths of
the gospel, that he cannot conquer this inordinate attachment to the
world, but by the mighty working, the energetic, the inworking of
the Holy Spirit. To purify and elevate the affections, “ to things
above, where Christ sitteth at the right hand of God,” to place
them permanently there, as on their supreme object, the object of
love, and the source of all joy and happiness, is the special work of
the Holy Spirit. This is the refiner. This, like the fire upon the
ore, separates the dross, every thing which is vile, from our affec-
tions, and then “ lifts them up to things above 3” and so long asthe
Spirit helps our infirmities, do they remain fixed on God as the su-
preme object of our hope and desire.

By thus placing our affections on God, as our Maker, our Re-
deemer and Saviour, our love and hatred, our desire and aversion,
ON THE SPIRIT’S INFLUENCE. 39

become also fixed and permanent. No longer vacillating between
God and the world, we uniformly hate that which is evil, and love
that which is good, and regulate our conduct accordingly. And
though something of that changeable disposition, by which the fickle-
ness of human nature is distinguished, still evinces itself in things of
an indifferent nature, of which neither good nor evil may properly
be predicated, yet, so long as the heart is under the influence of
this Divine Spirit, there is a steady “abhorrence of that which is
evil, and a cleaving to that which is good.” As the Spirit uniformly
leads the soul to God as the centre of all good, and the source of
all excellence, so those who are led by it are steadily and delight-
fully conducted into all truth, and into the paths of peace and pleas-
antness. While this is the case, the Spirit helps,

IV. Tur Caristian To WITHSTAND THE NUMEROUS TEMPTA-
TIONS TO WHICH HE 1§ CONSTANTLY EXPOSED,

In no instance is the weakness of poor human nature more strik-
ingly exemplified, than in its incompetency to resist the many allure-
ments to sin. In addition to the weakness of our nature in this
respect, there are superadded the many and powerful temptations
of our grand adversary, all of which are most admirably adapted to
beguile the understanding, to allure the heart, as well as to inflame
the imagination, and to corrupt the passions. ‘‘ We are not ignorant
of his devices.” And “we wrestle not against flesh and blood
(only), but against principalities, and powers, and spiritual wicked-
ness in high places.”

With what weapons shall we conquer our arch, our malicious, our
ever vigilant foe? ‘The weapons of our warfare are not carnal,
but mighty through God, to the pulling down of strong holds.”

“ No strength of our own, or goodness we claim ;
Our strength is all thrown on Jesus's name.”

But in vain may we “wrestle in the mighty strength of prayer ;”
in vain do we pray, and watch, and strive, unless we are assisted by
the Spirit of God. This harnesses us for the combat. This makes
us more than conquerors in the name of Jesus. When the Spirit
of God comes upon us, we feel fully equal to the crisis, however
severe and perilous it may be ; and though thousands may be around
about us, waiting for our halting, making sport with our weakness,
yet, aided by this mighty Spirit, we lay fast hold on the pillars of
unbelief, the temple of our adversaries falls, and we shout victory to
God and the Lamb. In all these ways, and many more not enu-
merated, does the “ Spirit help our infirmities!” “ Out of weakness
are we made strong,” so that we may “ put to flight the armies of
the aliens,” and continually “ wax valiant in fight.”

I now come to another Lranch of the subject. It might be asked,
40 ~REV. DR. BANGS’S SERMON

How does the Sjirit thus help our infirmities? The answer is given
to this question in the latter clause of the text, namely, “ By mak-
ing intercession for us with groanings which cannot be uttered.”

There is often a mighty conception, if I may so speak, in the heart
of the believer, too big for utterance. This may arise either from
the pressure of those circumstances with which he is surrounded, or
from that enlarged desire of his, soul, awakened by a view of the in-
finite goodness of God, as manifested particularly in the redemption
of the world by Christ Jesus—a desire so ardent, so extensive in
respect to the o' jects which it embraces, that the tongue cannot well
express it. In either, or in both these cases, “ the Spirit maketh in-
tercession for us,” speaks in the heart, and carries the intense desire
of the soul before the throne of God.

1. The soul is very often so overwhelmed with afflictions, arising
from crosses and disappointments, from sharp mental conflicts, and
from various other sources, that it is pressed down “like a cart beneath
its sheaves.”’ In the conflicts occasioned by these circumstances,
despair would be added to the other evils under which we “ groan the
unutterable groan,” were we not sustained by the intercession, the
strong, supporting influence of the Holy Spirit. This gives energy
to the soul, sustains it under its burden, and enables it to “ count all
things loss for the excellency of the knowledge of Jesus Christ.”

2. “The desire of the righteous shall be granted them.” Though
it is often the case with a heart penetrated with a just sense of the
worth of immortal spirits, now fluttering between heaven and hell,
to be unable to express itself in suitable language; yet in this re-
spect, also, the Spirit maketh intercession, both by producing and
making known that strong desire for their salvation by which the
deeply experienced Christian is distinguished. Some may laugh at
folly, make a mock at sin, and treat the perilous condition of the
sinner with indifference ; but the Christian entertains that lively and
piercing sense of his danger, which makes him cry out, “ Spare thy
people, O Lord, and give not thine heritage to reproach.” And
while his heart is thus penetrated with a piercing sense of the sin-
fulness and danger of the sinner, from a view of the unbounded love
of God in Christ Jesus, he is led to make: “ strong cries and tears
to God,” that he may obtain salvation. Here it is that, through
the influence of the Holy Spirit, the devout Christian becomes an
intercessor in behalf of a sinful and perishing world, and often feels
to prostrate himself before God, while he can only express himself
with groanings which cannot be uttered.

; But this is more particularly the case in his silent meditations, in
his musings on the condition of a lost world, the means of its re-
covery, and the unwillingness of ; Almighty God that any sinner
should perish. And though the mind of man cannot fully conceive
ON THE SPIRIT’S INFLUENCE. 4)

of the things which God hath done, and is still willing to do, to save
mankind, yet we often find ourselves at a loss to express even those
little conceptions of our finite minds which we have. In this state
of mind the believer stands in silent awe before God, only express-
ing his strong desires by those groanings which the tougue cannot
utter.

3. Neither is this subject inapplicable to the penitent sinner who
is groaning after redemption in the blood of the Lamb. He, in the
midst of his perplexities, arising from a consciousness of his guilt and
helplessness, finds himself at a loss how to express himself before
God. Sickened with the world, tired of himself, and condenined
for his past conduct, and hardly knowing either the cause of his dis-
tress or the way of deliv.rance from it, he inwardly sighs for a
repose which he does not find, and for a peace to which he is a
stranger. Every thing tends to h mble him, to break down his
spirit, and to bring him to the feet of the Redeemer. The frowns of
God press upon his conscience, a sense of his guilt makes him afraid,
while a knowledge of his own weakness causes him inwardly to
tremble for his fate. He knows not, perhaps, that in the midst of
these things the Spirit of God is at work with him, begetting within
him desires after himself, after a deliverance from sin, and an adop-
tion into the family of Jesus Christ.

Tn this sad plight, what does he do? He cries for mercy. But
while the word mercy trembles upon his lips, or falters upon his
tongue, he scarcely comprehends its meaning ; he knows not that it
includes that pardon and peace which he needs to set him free
from. his sins and bondage, and which can only be obtained by faith
in the Lord Jesus Christ. Here the Spirit‘maketh intercession for
him with unutterable groanings ; and under this influence he breathes
out his desires to God, until the Spirit itself beareth witness with his
spirit that he is a child of God.

4. But more especially does the believer find himself inwardly
groaning after an entire deliverance from the “bondage of corrup-
tion.” In the light of God he sees himself more and more vile.
This sight of himself, which is also the work of God’s Spirit upon
his heart, makes him ardently “ pine for deliverance ;’? and under
the pressure of this inward, this dire disease, he would soon sink into
despondency, were it not for the timely aid of the Spirit’s influence,
which pleads for him in a language more intelligible than he himself
can express. Following the dictates of this Spirit, and borne along
by his mighty hand, the believer is enabled so to cast all his care on
God as to feel and know that he careth for him, until, finally, his
perfect love is so shed abroad in his heart, that he can perfectly love
God, and “ worthily magnify his holy name.”

*
G
42 REV. DR. BANGS’S SERMON

Thus does the Spirit help our infirmities, and make intercession
for us, with groanings which cannot be uttered. And from these
considerations we may learn,

1. To be careful not to grieve the Holy Spirit of God. Is it so,
that “nothing good, nothing strong, and nothing holy” can be.
effected without the aid of this divine and powerful agency? Then,
surely, we ought to be extremely cautious how we “ do despite to
this Spirit of grace,” lest he take his departure from us, and leave
us to the wretchedness of our own blindness and hardness.

One single consideration will show us how important it is for us,
as Christians, “to. walk in the Spirit.” Though it must be admitted
that the Holy Scriptures are an infallible guide in all matters of faith
and practice, yet it is equally certain, that as it respects individuals
and individual cases, they speak only in general terms. We do not
find any of us there called by name, with an express command that
thus, and so, we must do in every particular circumstance. And
there are, in the course of our pilgrimage, a thousand circumstances,
‘often critical and perplexing, in which we find ourselves at a loss
how to act. Here the influence of the Holy Spirit comes to our
aid, reflects light upon our path, imparts consolation and strength to
our hearts, and teaches us how to apply the commands and prom-
ises of God to our particular cases and circumstances. Should we
not, therefore, welcome the visitations of this heavenly Comforter,
and follow, scrupulously and diligently, his sacred dictates? “ As
many as are led by the Spirit of God, they are the sons of God.”
We may learn,

2. How deceitful is that system of religion which excludes from it
the conscious agency of the Holy Spirit. Take from Christianity
this Spirit, and you strip it of one of its most striking peculiarities.
It is “the Spirit of life in Christ Jesus, which makes us free from
the law of sin and death.” As the tree without sap is dead, so that
heart which is destitute of the Spirit of God is dead—dead to God
—destitute of all spiritual life—to all feeling of true, religious en-
joyment—and, of course, can perform no acceptable service in the
sight of God. So essential, indeed, is the possession of this Holy
Spirit, that the apostle declares, “no man can call Jesus Lord, but
by the Holy Ghost ;” that is, as I conceive, no man can call Jesus
has Lord, can claim him as his Saviour, who has saved him from his
sins, but he who is enabled to do so by having received the “ Spirit
of adoption, crying,” in his heart, “ Abba, Father.”

Away, then, with all idle notions about having a religion destitute
of the Spirit of God! No! It is this Divine Agent which awakens
the sinner, converts and sanctifies him ; which guides, sustains, and
comforts the believer, through the whole course of his pilgrimage
ON THE SPIRIT’S INFLUENCE. 45

This subject affords,

3. Unspeakable comfort to the weak, the trembling, and oftentimes
sorrowful, Christian. Under the unavoidable toils and burdens of
life, such are frequently tempted to think that their afflictions are in-
tolerable. Indeed they would be, were it not for the aid and the
consolations afforded them by the eternal Spirit. Letall such know
that “the battle is not to the strong, nor the race to the swift, but of
God that showeth mercy.’ It is not by human might, nor human
power that the battle is fought, or the victory won, “but by my
Spirit,” saith the Lord. If ye, therefore, “being evil, know how
to give good gifts to your children, how much more shall your
heavenly Father give the Holy Spirit to them that ask him.”

While the heart of the weak believer trembles under the unavoid-
able burdens of life, often fearing that he shall one day fall under
the hands of his enemies, he hears the voice of his heavenly Shep-
herd, saying unto him, “ Fear not;” “greater is he that is for you
than he that is against you.” To this consoling declaration, the Di-
vine Spirit sets his seal, stamps it upon his heart, leaving the impress
of God’s own image, on which is written, “God is love.” This re-
vives his drooping spirit, and he thanks God, and takes courage.

4. The subject affords great encouragement for perseverance in
prayer to God. In what particular exercise does the Spirit help
us? ‘Though he enlightens the understanding, strengthens our faith,
gives stability to our affections, and imparts vigor and activity to
our souls, yet all this is done im answer to our prayers—to those
groanings which are preduced in the heart by the intercessions of
the Holy Spirit. If, therefore, we would enjoy the full benefit of
these intercessions, we must be faithful co-workers with the Spirit—
where he leads we must be willing to go—what he dictates, we
must be willing to speak and do—and the desires which he creates
in the heart, we must pour forth, as we are able, in fervent prayer
to Almighty God.

It is in this way, and in this way alone, that we may expect the
fulfilment of the promise, “I will be their God, and they shall be
my people.” Yes! it is in answer to mighty prayer, that prayer
which is inspired by the Spirit himself, that the soul is “ filled with
all the fulness of God.” And who can doubt that God will answer
such a prayer? Will he not grant that request which is of his own
dictation? Surely he will. Let, then, the humble Christian continue
« instant in prayer,” “open his mouth wide,” ask for much, even
the constant “ indwelling of the Holy Spirit,” and God shall grant
him the desire of his heart. .

It is by this means that every thing “is sanctified by the word
of God and prayer.” And the more abundantly this true spirit of
prayer prevails, the more abundantly shall our own souls prosper,
46 REV. DR. BANGS’S SERMON

mind” are not to be perceived by the feeble powers of man, he
has condescended to make such a revelation of himself as to give.
us that knowledge of his perfections which is essential to our hap-
piness and salvation. _

While, therefore, it is allowed that only a small part of his ways
are comprehended by us, there is a sense in which it is most im-
portant for us to “ acquaint ourselves with him ;” we must know
him as our God, who is “reconciled to us through the Son of his
love,’ and that we are reconciled to him by faith in Jesus Christ,
“in whom we have redemption, even the forgiveness of our sins.”
When we thus know him, we feel in our hearts that God ts love,
and that he “dwelleth in us, and we in him.” All who in this
sense know God, are prepared to submit to him in all the dispen-
sations of his providence and grace.

This is the duty, as I humbly conceive, taught in the text—“ Be
still, and know that Iam God.” This implies,

I. A supmiss10onN TO WHATEVER Gop comMANDSs.

A thousand objections are perpetually urged, especially by unre-
generate sinners, against the commandments of God. Though
they may not array themselves in direct hostility against God, and
adopt the express language of the slothful servant, “ Thou art an
hard master,” yet the impious sentiment exists and rankles in their
hearts, and vents itself in some form or other. When they are
called upon to repent, they excuse themselves by saying they have
no power to repent; thus implying that God requires an impossi-
bility at their hands. ‘To this, and all other objections of a kindred
character, which sinners make, either expressly in so many words
or implicitly by their conduct, God furnishes them with a decisive
answer in our text—Je still, and know that Tam God. “Know
thou, O man, that I, who am infinite in wisdom, power, and good-
ness, not only have a right to command thy services, but that the
perfections of my nature preclude the possibility of commanding
any thing wrong, any thing unkind, unwise, or even that is not for
thy highest interest to do. Submit, therefore, to my requirements,
-and thou shalt live.”

Others take an occasion to excuse themselves from a prompt
obedience to the commandments of God, by what they suppose the
text itself requires. Be still, say they, implies that we are to wait
God’s time, which he, as a Sovereign, has set for our conversion
and salvation. And by this erroneous interpretation of the text, they
strive to content themselves in their sins, foolishly charging them
upon the sovereignty of God. Ido not deny God’s sovereignty,
but I deny that it furnishes any just excuse for sinners to delay the
time of their repentance ; or that it will in any degree lessen the
ON SUBMISSION TO GOD. 47

criminality of their sinful conduct. The sovereignty of God is dis-
played in devising the plan and fixing the terms of man’s salvation,
and in proclaiming to him that now is the day of this salvation. The
stillness, therefore, commanded in the text, is so far from furnishing
an excuse for the criminal delays of sinners in submitting to ‘those
immutable terms of salvation which bespeak the sovereign pleasure
of God to man, that it requires them to lay aside all their unreason-
able objections, to submit without reserve to the just and gracious
terms of the gospel, and to surrender themselves up without delay
as prisoners to the Lord Jesus Christ.

What does the master say to his peevish child, or servant, who
makes objections to his commands? He says, Be still, and do as
I have commanded. The mother says to her crying child, Be still,
and submit, without murmuring, to your task. So God says to all
those sinners who “reject the counsel of God against themselves,”
and strive to intrench themselves behind his sovereignty, while they
are impiously insulting the majesty of his government, trampling
upon his laws, and despising the offers of his mercy in Christ
Jesus, “ Be still,—cease all your complaints; cease to urge your
objections ; and make haste, delay no longer to do what I, who am
your God, whose ‘commandment is just, holy, and good,’ have
required at your hands.”

There are yet others who infer from this, and other similar texts,
that they are to refrain from works altogether, and especially from
vocal speaking and praying, and simply rest in silence before the
Lord. That this is a wrong interpretation of the meaning of such
like scriptures, I think, is plainly manifest from such commands as
the following: “ Strive to enter in at the strait gate,”—lift up
thy voice like a trumpet; cry aloud, and spare not,’’—* pray with
all prayer,”—‘ work out your own salvation.” So, to explain one
part of Scripture as to make it contradict another, and thus destroy
the harmony of its several parts, is manifestly to ‘ wrest the Holy
Scriptures to our own destruction.”” ‘The meaning, therefore, is,
that we should silence all objections to the performance of these
obvious duties ; discharge them unhesitatingly, without delay; and
leave the event to God, who never commands in vain, nor without
a good reason. If I mistake not, the ingenious Mr. Fletcher illus-
trates the manner in which we may both be still, in the scriptural
acceptation of this word, and yet move forward in the discharge of
external duties at the same time, by comparing it to the mathema-
lician when drawing a circle: while he fixes one point of the com-
pass in the centre, where it remains stationary, with the other he
draws the circle. So the Christian man must fix his faith firmly
and steadfastly upon the promises of God, strongly confiding in his
wisdom, power, and goodness, while he cheerfully moves around i1
46 REV. DR. BANGS'S SERMON

mind” are not to be perceived by the feeble powers of man, he
has condescended to make such a revelation of himself as to give.
us that knowledge of his perfections which is essential to our hap-
piness and salvation.

While, therefore, it is allowed that only a small part of his ways
are comprehended by us, there is a sense in which it is most im-
portant for us to “ acquaint ourselves with him ;” we must know
him as our God, who is “ reconciled to us through the Son of his
love,” and that we are reconciled to him by faith in Jesus Christ,
‘“‘in whom we have redemption, even the forgiveness of our sins.”
When we thus know him, we feel in our hearts that God 2s love,
and that he “dwelleth in us, and we in him.” All who in this
sense know God, are prepared to submit to him in all the dispen-
sations of his providence and grace.

This is the duty, as I humbly conceive, taught in the text—* Be
still, and know that lam God.’ This implies,

J. A supmission TO WHATEVER GoD cCoMMANDs.

A thousand objections are perpetually urged, especially by unre-
generate sinners, against the commandments of God. Though
they may not array themselves in direct hostility against God, and
adopt the express language of the slothful servant, “ Thou art an
hard master,” yet the impious sentiment exists and rankles in their
hearts, and vents itself in some form or other. When they are
called upon to repent, they excuse themselves by saying they have
no power to repent; thus implying that God requires an impossi-
bility at their hands. ‘To this, and all other objections of a kindred
character, which smners make, either expressly in so many words
or implicitly by their conduct, God furnishes them with a decisive
answer in our text—Je still, and know that Tam God. “Know
thou, O man, that I, who am infinite in wisdom, power, and good-
ness, not only have a right to command thy services, but that the
perfections of my nature preclude the possibility of commanding
any thing wrong,any thing unkind, unwise, or even that is not for
thy highest interest to do. Submit, therefore, to my requirements,
and thou shalt live.”

Others take an occasion to excuse themselves from a prompt
obedience to the commandments of God, by what they suppose the
text itself requires. Be still, say they, implies that we are to wait
God’s time, which he, as a Sovereign, has set for our conversion
and salvation. And by this erroneous interpretation of the text, they
strive to content themselves in their sins, foolishly charging them
upon the sovereignty of God. Ido not deny God’s sovereignty,
but I deny that it furnishes any just excuse for sinners to delay the
time of their repentance ; or that it will in any degree lessen the
ON SUBMISSION TO GOD. 47

criminality of their sinful conduct. The sovereignty of God is dis-
played in devising the plan and fixing the terms of man’s salvation,
and in proclaiming to him that now is the day of this salvation. The
stillness, therefore, commanded in the text, is so far from furnishing
an excuse for the criminal delays of sinners in submitting to those
immutable terms of salvation which bespeak the sovereign pleasure
of God to man, that it requires them to lay aside all their unreason-
able objections, to submit without reserve to the just and gracious
terms of the gospel, and to surrender themselves up without delay
as prisoners to the Lord Jesus Christ.

What does the master say to his peevish child, or servant, who
makes objections to his commands? He says, Be still, and do as
I have commanded. The mother says to her crying child, Be still,
and submit, without murmuring, to your task. So God says to all
those sinners who “reject the counsel of God against themselves,”
and strive to intrench themselves behind his sovereignty, while they
are impiously insulting the majesty of his government, trampling
upon his laws, and despising the offers of his mercy in Christ
Jesus, “ Be still,—cease all your complaints; cease to urge your
objections ; and make haste, delay no longer to do what I, who am
your God, whose ‘commandment is just, holy, and good,’ have
required at your hands.”

There are yet others who infer from this, and other similar texts,
that they are to refrain from works altogether, and especially from
vocal speaking and praying, and simply rest in silence before the
Lord. That this is a wrong interpretation of the meaning of such
like scriptures, I think, is plainly manifest from such commands as

the following: “Strive to enter in at the strait gate,’—‘lift up
thy voice like a trumpet; cry aloud, and spare not,”’—* pray with
all prayer,”—‘“ work out your own salvation.” So, to explain one

part of Scripture as to make it contradict another, and thus destroy
the harmony of its several parts, is manifestly to “wrest the Holy
Scriptures to our own destruction.” The meaning, therefore, is,
that we should silence all objections to the performance of these
obvious duties ; discharge them unhesitatingly, without delay; and
leave the event to God, who never commands in vain, nor without
a good reason. If I mistake‘not, the ingenious Mr. Fletcher illus-
trates the manner in which we may both e still, in the scriptural
acceptation of this word, and yet move forward in the discharge of
external duties at the same time, by comparing it to the mathema-
tician when drawing a circle: while he fixes one point of the com-
pass in the centre, where it remains stationary, with the other he
draws the circle. So the Christian man must fix his faith firmly
and steadfastly upon the promises of God, strongly confiding in his
wisdom, power, and goodness, while he cheerfully moves around it
48 REV. DR. BANGS’S SERMON

the circle of obedience to 'God’s commands, in the prompt discharge
of his various duties as a citizen, a member of the church; fulfilling |
his relative and social obligations with all fidelity.

In this way he submits, with a ready cheerfulness, to whatever God
has commanded, under the full conviction that he who is God has a
right to demand the obedience of his creatures ; and being infinitely
powerful and good, as well as wise and just, he can require nothing
of them but what is for their highest and best interest to-vield. In
this way they are stz/l before him.

The duty required in the text implies,

Il. A susMission TO WHATEVER Gop DOES.

Nothing is indeed more common, than for mankind to find fault
with the government of Jehovah. Not only does the professed in-
fidel impeach the government of the God of the Bible, by saying
that it is administered either in manifest injustice or with evident par-
tiality ; but even those who profess to beheve in the divine authority
of the Scripture, and to be governed by its precepts, very often im-
peach its divine Author with a want of wisdom and goqdness in the
dispensations of his providence and grace. ‘Though they do not do
this in so many words, yet the many complaints which are uttered on
account of the hardness of their lot, the severity of their chastise-
ments, and the cruel bereavements they are called to suffer, all imply
a complaint against Divine Providence; originating, perhaps, from
not duly considering that all things are under his control, and are
made to serve his sovereign will. 'To silence all such complaints,
God addresses us in the language of the text—Be still, and know that
Tam God. “Why should a living man complain, a man for the pun-
ishment of his sins ?”

The manifest import of this language is, “ Be stz/7, and know that
I have a right to dispose of thee, as well as all things else, according
to my own pleasure. But to silence, for ever, thy unreasonable mur-
murings, and to fix, deeply to fix, in thy heart a submission to all my
dispensations, know me, know that my wisdom precludes the possi-
bility of erring in the choice of either ends, or means to accomplish
them; that my goodness prevents me from withholding any ‘ good
thing from those who walk uprightly ;’ that my justice secures the
impartial administration of every part of my government; and if
these considerations will not induce thy patient submission, nor con-
quer thy rebellious will, know that my omnipotence will arrest thee
in thy mad career; and if thou dost continue in thy perversity, it
will enable me to overtake thee at last, and then ‘ vengeance will
claim the full arrears.’ Why, then, dost thou find fault? Canst thou
resist omnipotence? Vain effort. Canst thou devise a better plan,
more wise, more benevolent, better adapted to thy condition? Or if
ON SUBMISSION TO GOD. 49

I were to resign the government of the world to thee, canst thou
give any security that it shall be bettcr administered? If not, then
bow down thy will to mine. Submit to my dispensations without
murmuring, and all things shall work together for thy present and
eternal good.”

_ This language is particularly consoling to the pious Christian, who
is suffering under the unavoidable ills of life—under afflictions arising
from crosses and disappointments. In the midst of these severe
trials of his faith and patience, he may be tempted to think that his
case is peculiar, and, in the language of unbelief, to say, “ my judg-
ment is passed over from my God.” But let such remember, that
“all things work together for good to them who love God.”

“ Wait thou his time: so shall this night
Soon end in joyous day.”

Be still, therefore, before the Lord; submit thy cause and thy
case to him who numbers the hairs of thy head, and he shall make
thy “light to spring up as at noon-day,” and “thy bread and water
shall be sure.”

The duty inculcated in the text implies,

Ill. A supmission TO THE VARIOUS WAYS IN WHICH HE IS
PLEASED TO CARRY ON HIS WORK, EITHER IN OUR OWN SOULS OR IN
THE SOULS OF OTHERS.

To dictate for God is no new thing under the sun. It is certainly
among the many melancholy evidences of the conceitedness of the
human mind, as well as the pride of the unrenewed heart, to under-
take to prescribe how, and when, and where, God shall work. The
manifest design of God, in his manner of working, is to “destroy the
wisdom of the wise,” to bring down the proud and lofty looks of man ;
for he “resisteth the proud, but giveth grace to the humble.” And
who will presume to say, in reference to God’s method of bringing
souls to himself, “hitherto shalt thou come,” or, in this manner alone
shalt thou work!

This, indeed, was the great sin of the Jews. They had prescribed
the manner in which the Messiah should make his appearance ; and
because, when Jesus of Nazareth came, “ meek and lowly,” it was
so opposite to their preconceived opinions, so humbling to their pride,
so mortifying to the lofty notions they had conceived respecting his
personal appearance, that they rejected him with scorn and derision,
reproached him as an impostor, and finally imbrued their hands in
his innocent blood. All this originated from the pride of their hearts,
and an unwillingness to submit to the wisdorn of God, and to his ways
of developing his purposes of wisdom and love to mankind.

There is in the natural heart of man a strong Pei ion to God’s
50 REV. DR. BANGS'S SERMON

method of saving sinners. This shows itself in divers ways. It
shows itself, not only in the various excuses which he invents for a
neglect of his most obvious duties, but also, when convinced of his
sinfulness, by the methods to: which he resorts to save’ himself.
Though struggling under the power and influence of sinful propensi-
ties, and unable to extricate himself from his sad dilemma by his own
efforts, he still goes “about to establish a righteousness of his own,
and will not submit to the righteousness of God.” Instead of bowing
with gratitude to the immutable terms of salvation which God
hath proclaimed in the gospel of his Son, Jesus Christ, he vainly
and proudly strives to have the terms of salvation accommodated to
his narrow views, and to induce the Almighty to work according te
his understanding of things. All these, however, are vain efforts
The sinner must submit—he must submit to be saved by grace alone,
through faith in the Lord Jesus, or not be saved at all. He must
know that God has dictated the plan of redemption, and the terms of
salvation, and that these are immutably established—established in
perfect conformity to infinite wisdom and goodness; and that, there-
fore, his unreserved submission to them is not only required, but it is
required because none other can possibly be invented which are so
mercifully suited to his condition. Let him, therefore, be stzll before
the Lord of the universe, lay aside his frivolous objections, and bow
in humble submission to God, that he may be saved from his sins.
There is not only an opposition to the terms of salvation, but there
is also an opposition, strong and powerful, in the carnal mind, against
the manner in which God works by his Holy Spirit in the heart, in
order to bring the smner to an experimental knowledge of “ salvation
by the remission of sins.” He not only struggles to free himself from
the checks, the restraints, and the strivings of the Spirit of God, but
he often finds a rebellious disposition rising within him, tempting him
to “resist the Holy Ghost.” And when he is at last willing to sub-
mit to be saved upon God’s terms, how often does he object to the
time and manner in which the work shall be completed. He either
wishes God to come in a “still small voice,” that others may not dis-
cern the exercises of his heart, or that some great revelation may be
made to him, in particular, of the love and mercy of God, that he
may proclaim it aloud to his fellow men. Now, although God often
works in both of these ways, the desire itself may be, in that particu-
lar case, but the echo of a proud and deceitful heart; and there-
fore, to humble such a heart, God finds it necessary to deny its wishes,
and to lead the person under their influence in a way he knew not.
Whether, then, God see fit to come in the whirlwind, or in a still
small voice; whether under the word preached, in the use of his or-
dinances ; in answer to prayer in the closet, or in the public assembly ;
whether by a powerful and sudden operation of his Spirit, as in the
ON SUBMISSION TO GOD. 51

case of Saul of Tarsus, or in a more gradual method, it matters not,
so that the work be Ais, and that it be so done that we may know
that he has saved us and washed us Jrom our sins in the blood of
Christ. Jn this particular, also, be still, and know that he cannot err
in the manner in which he carries on the work of thy salvation.

Are not professing Christians, also, frequently perplexed in a simi-
lar way? Do not they secretly, though, perhaps, unconsciously, resist
the operation of the Holy Spirit upon their hearts? Do they not
often manifest an unwillingness that the “Spirit should blow where it
listeth”—that God should work where, and when, and how he pleas-
eth Aye! here is the grand secret why God’s work does not more
abundantly prosper. Our pride has already prescribed the manner
in which the work of reformation must be carried forward; and if
God see fit to deviate from our views of propriety, and of gospel or-
der, it is all wrong; we “never saw it in this fashion, and therefore
it cannot be right!” This was the sin of the Pharisees. And Phar-
isees exist in the church in all ages. Their spirit, which is a spirit
of pride and self-sufficiency, is ever opposed to the Spirit of Christ.
How often, when penitent sinners, from the bitter anguish of their
souls, are induced to cry aloud for mercy, saying, “Thou Son of
David, have mercy on me,” do these modern Pharisees mimic the
cry of those ancient opposers of Jesus Christ, and say, “ Master, bid
them hold their peace!” Or if, under the powerful application of
divine truth to the heart, and the merciful influence of the Holy
Spirit, the devout Christian is constrained to “ shout aloud unto God,”
and praise him for his wondrous works, these Pharisaical professors
of religion, always “wise above what is written,” and therefore know,
much better than God himself does, how he ought to work, are of-
fended, strive to disparage the work, either by speaking reproachfully
of its instruments, or by vilifying its subjects! It is sufficient, in all
these cases, that we may silence all complaints, to be able to ascef=
tain that the work is of God. Be still, at least for a while. “If it
bear fruit, well; if not, then cut it down.” If those who profess to
be subjects of this work bring forth the fruits of the Spirit—if
those who are its advocates and promoters live according to the gospel
in all holiness and godliness—then acknowledge and adore the hand
of God. “Let him alone: let him do as it seemeth him good ;”
but do not exalt thy wisdom against the wisdom of God. Stand in
awe, and sin not. . ;

How many Christians, “ who have begun in the Spirit,” might this
day have been exulting in the enjoyment of perfect love, if they only
had been willing to submit to God’s time and manner of effecting
this gracious and most desirable work in their souls. But, by substi-
tuting their own ways in the place of Grod’s ways, they have “ prieved
the Fialy Spirit,” and, perhaps, have lost even “ their first love.”
God says, “Be ye holy; for lam holy.” Unbehef says, this is im-
52 REV. DR. BANGS’S SERMON

possible, at least in this life. Our hearts are naturally so perverse,
so feeble ; our temptations so numerous, powerful, and constant, that
we cannot obtain a victory over sin. This is the language of unbelief,
which always prompts the soul to rise in opposition to God. To all
such, who make these futile objections, the Lord says, “ Be still, and
know that I am God—know that I, who have commanded you to be
holy, am able and willing to make you so—that I, who am your God,
have pledged myself, all the perfections of my character, to defend
you against all the assaults of your enemies ; and when I say, respect-
ing them, Let them be thrust out. and be destroyed, it shall be done.
And, in regard to your weaknesses, have I not laid help upon one
who is mighty, and able to save, even to the uttermost, cll that come
unto me through him? What though the strength of sin in your
members be great, cannot I control the monster? Am I not able to
bind the strong man, and cast him out—to cleanse your heart, even
from all unrighteousness? Only, therefore, submit to me. Let your
willing soul bow down to my dictates—follow wheresoever IJ lead—
walk in the light of my countenance, and these things, which seem
impossible to you, shall be perfectly possible to me; I will then ac-
complish all the good pleasure of my will, and carry on the work of
faith with power. At last, then, know me; know that I am love—
that I am strong to save—and that none can pluck thee out of
my hands, so long as thou dost submit thyself to my direction.”

In this way let all Christians sw/mzt themselves to their heavenly
Father, and it shall be well with them.

The duty inculcated in the text implies,

IV. A susmission To Gop, IN REFERENCE TO WHATEVER HE
HAS PROMISED.

The commands and promises of God are always inseparable.
What I mean, is, that whatever God commands, there is always con-
nected with it a promise that we shall have strength to perform it.
In this respect, duties and privileges run parallel with each other.
Does he command us to take up our daily cross, to deny ourselves,
to walk in the light, to be and to live holy? And has he not, with a
view to silence all our objections against the performance of these du-
ties, from any supposed inability of our natures, promised to give
grace equal to our day; to help our infirmities ; to enlighten our un-
derstandings, and sanctify our natures; and to give us mercy, and
enable us “ to find grace in every time of need?” A firm reliance,
therefore, on the promises of God, all of’which “are yea and amen,
to the glory of God the Father,” is essential to our growth in grace,
to our stability in the paths of peace, and to our being -buoyed up
amidst the waves and billows of affliction.

It was one of the excellencies of Abraham’s character, that “he
staggered not at the promise through unbelief, but was strong in faith,
ON SUBMISSION TO GOD. 53

giving glory to God.” While faith is wavering, the soul is unstable,
and cannot receive the fulfilment of the promise. Whenever, there-
fore, we are tempted, from a consciousness of our own weaknesses or
unworthiness, to doubt the promises of God, to question his fidelity,
we may be met by the doctrine of the text, Be still, and know that
God cannot deny himself. Whatever objections may originate from
our past sinfulness, from our present ill deserts, or from our feebleness,
they are all removed by a believing view of the infinite fulness of
the ‘riches of his grace in Christ Jesus.” We have only to bow
down before his throne, submit our wills to his will, and rely, with a
firm and persevering hand, upon the immutability of Lim who has
promised never to leave nor forsake his faithful people.

But it is chiefly under dark and afflictive dispensations, that the fear-
ful Christian is induced to question the merciful protection of bis heav-
enly Father. Let such, however, recollect, that “though clouds and
darkness are round about him, justice and judgment are the habita-
tion of his throne.” And let them also remember, that every twig of
his rod, as well as every stroke of his hand, however heavily it may
press upon them, they abiding faithful, shall be sanctified to their pres-
ent and future happiness. We may well say to them, therefore,

“ Judge not the Lord by feeble sense,
But trust him for his grace ;
Behind a frowning providence
He hides a smiling face.”

While the waves are passing over them, let them believe in him
who walketh upon the waters, who “holds the winds in his fist,” and
who “taketh up the isles as a very little thing ;” and they shall be
safe—-they shall safely outride the storm, and arrive at the haven of
eternal repose at last.

In all these several ways let us be still before the Lord of the whole
earth. Ceasing to raise objections against his commandments, his
doings, or his manner of working, or the faithfulness of his promises,
let us obey with cheerfulness, submit to his ways with patience and
resignation, follow the openings of his providence with peaceful and
steady steps, and rely upon his promises with a firm and persevering
faith. Happy those who thus submit themselves to the government
of God without murmuring! Thrice happy all those who know ham
as their God, who feel that they are reconciled to his ways, who de-
light in his commandments, and who so “believe as to have the wit-
ness in themselves” that he is a God of truth and faithfulness 5 who
daily walk in the light of his countenance, and are joyfully anticipating
that day when “ mortality shall be swallowed up of life,” and when
they shall participate in that pure and perennial joy which flows from
God’s right hand for evermore. “The Lord is in his holy temple;
let all the earth keep silence before him.”
SERMON VI.

BY REV. TIMOTHY MERRITT

BOSTON.

THE NATURE AND NECESSITY OF THE NEW BIRTH.

JouN, 11. 3.
EXCEPT A MAN BE BORN AGAIN, HE CANNOT SEE THE KINGDOM OF GOD.

Tue natural blindness and stupidity of mankind are seen in their
disposition to trifle with the most solemn declarations of God’s word,
and the immense interests of their own souls. This disposition is
most strikingly evinced by the light and absurd interpretations which,
mm many instances, have been given of the birth spoken of in the text.
Some of these, with some that are more respectable, we shall notice ;
that we may, with the greater certainty, arrive at the knowledge both
of the nature and necessity of the new birth.

J. Tue NATURE OF THE NEW BIRTH.

Some have supposed that none are born again before death, and
that all shall be born again then; while others have confotinded this
event with the resurrection of the body. But is it likely that our Sa-
‘viour would have used language implying the uncertainty of this birth,
if it had been as unavoidable as either the death or the resurrection
of the body; or that he would have assigned to these natural events
the office of producing a moral change in the sinner, and of preparing
him for the kingdom of God? To state such absurd opinions is to
confute them.

Others understand by the new birth, a regular, moral life ; especially
if there be added to it the observance of religious duties. But, for
all that appears to the contrary, Nicodemus had all these things, and
yet he was a stranger to this birth.

Others have said, that to be born again is the same thing as to be
baptized. But if this be so, it is marvellous that Nicodemus, a mas-
ter in Israel, should have been ignorant of it, when it was among the
-ON THE NEW BIRTH. 55

things for which the Jewish church was most tenacious. But it is
still more strange that our Lord should lay such stress upon water
baptism as to make it an indispensable prerequisite for enjoying the
kingdom of God. This would be to attach to a mere rite the impor-
tance of the highest moral qualification.

Again. We are told by a large class of professed Christians, that
to be born again is the same thing as to be instructed into the nature
of Christianity. Thus, it is said of the infant, that it is born into the
world pure, free from all depravity, and that it needs only to be in-
structed in the doctrines, precepts, and privileges of Christianity, to
be in possession of the new birth. But, we would ask, what be-
comes of all those who die in infancy? Are they sent to hell without
remedy? Our Saviour declares, that without being born again, they
cannot see the kingdom of God; and they have not received instruc-
tion, and cannot receive it. How, then, can they be saved? We
cannot receive this opinion, because it consigns to hell all those who
die before they are capable of receiving instruction.

Others represent the new birth to be—I know not what—a myste-
rious, untangible thing. They tell us, indeed, that it is a perfect
change of the whole man; but affirm, at the same time, that it is pro-
duced by the sole, unconditional, invincible act of God; and consists
neither in conviction of sin, holy sorrow, humility, faith, repentance,
love, or devotedness to God’s glory—not in all these, but is prior to
them all; for these are the fruits of it. This distinction between the
new birth, and the fruits of it, appears to us a dangerous distinction.

1. It is lowering the standard of experimental religion. If the new
birth be thus distinguished from repentance, faith, and love, and made
prior to them—and we know not how long it may be prior—there is
not only a possibility, but a high degree of probability, that many will
take up with a “hope that they are born again,” without either re-
pentance, faith, or love. But if conviction of sin be an evidence of
the new birth, it will follow that all adults are born again ; seeing they
all have more or less conviction of sin. How natural it would be for
the carnal heart of man to reason thus: “There is a difference be-
tween the new birth, and the evidence of it; therefore, if I had no
evidence, this would be no proof that I am not born again. But I
have one evidence; I have ‘conviction of sin.’ And it may not be
the will of God that I should have any other evidence at present.
Indeed, it would not be best for me to have an assurance, as that
might lead to presumption. I have a ‘hope’ that I am born again,
and this hope appears to be well founded. Here, then, I may rest,
assured that, if 1 am born again, God will give me the evidence in
his own time, and will never suffer me so to fall away as to perish at
last.” On this ground, without any doubt, many rest till they drop
into hell. :

2. That regeneration cannot be placed before, and independent of,
56 REV. T. MERRITT’S SERMON

conviction, repentance, faith, and love, is evident, because, when a
person is first convicted of sin by the Spirit of God, he has the divine
‘testimony that he is a child of the devil, and an heir of hell. But it
is impossible that the Spirit of God should bear this testimony, on the
supposition that he is born again; for, in that case, he is not a child
of the devil, but a child of God; he is not an heir of hell, but of
heaven, The whole process of the work of conviction is, therefore,
on the supposition that he is born again, fraught with error and de-
ception. Neither is it true, on the ground that regeneration is before
faith, that he “that believeth not is condemned, and the wrath of God.
abideth on him ;” for that would be the same as saying, that the child
of God is condemned, and the wrath of God abideth on him. God
was angry with him before he was born again; but now his anger is
turned away, and he comforteth him. :

- 3. It is not true that regeneration takes place by the “sole, uncon-
ditional act of God,” in adults. Regeneration is suspended on our
receiving Christ, or believing on him; in other words, faith is the
medium by, or through, which we are regenerated. ‘“ As many as
received him, to them gave he power to become.the sons of God,
even to them that believe on his name.” Johni. 12. “ Ye are all
the children. of God,” that is, born again, “ by faith in Christ Jesus.”
Gal. ii. 26. The preposition by has the force of a condition, and,
being connected with faith, shows, undeniably, that faith is the me-
dium of regeneration. ‘The same appears from the consideration that
the word of God is an instrumental cause of regeneration, and that
that word, to prove effectual, must be received by faith. “ Being |
born again, not of corruptible seed, but of incorruptible, by the word
of God, which liveth and abideth for ever.” 1 Peter, i. 23. Regen-
eration is so far from being unconditional, that there are, generally,
more conditions than one implied in it. Here is the “ word of God,”
the preaching of that word, and faith in it, all uniting to produce re-
generation.

4. If regeneration be by the sole, unconditional act of God, why,
we would ask, are not all regenerated, seeing it is as easy for him to
regenerate all, as a part, of mankind? It is, undoubtedly, his will
that all should become holy and happy. And, if so, and regeneration
depend on his sole act and will, what reason can be given why they
are not all regenerated now? ‘To say that it is not his will, is too
shocking for the mouth of any Christian; for that would be the same
as saying it is his will that some should be unholy, remain the children
of the wicked one, and perish for ever. ba

5. It is allowed that salvation, including regeneration, is offered to
the unregenerate on conditions. But has God laid down two methods
of saving, regenerating sinners—one conditional, the other uncondi-
tional? And why has he proposed the conditional method, if, as is
pretended, his glory required the unconditional? Has; he done this
ON THE NEW BIRTH. 57

to mock the weakness and helplessness of his creatures, who, he
saw, neither would nor could perform conditions as unavailing to
themselves, if performed, as inglorious to himself? We can see no
reason for this two-fold method of regeneration, except it be to sup-
port a system of partial grace. And, if we mistake not, every pecu-
har, distinguishing feature of primitive Calvinism, is fully contained
in, and fairly deduced from, the doctrine of unconditional regeneration.

6. The term “ invincible,” as applied to the act of God in regener-
ating the sinner, to say nothing of the queerness of the idea sug-
gested by it, of fighting him with his grace, is inadmissible. For it
is just as certain that the grace of God is “vincible,” or, rather, re-
sistible, as it is that regeneration is conditional. There is no reason
to doubt that multitudes, in every age, have so resisted the grace of
God, and the strivings of the Holy Spirit, as to prevent the work of
regeneration in themselves.

7. Regeneration is figuratively called a “ birth’—the being “born
of the Spirit,” “born of God ;” and the time and manner of it are
not to be judged by philosophical rules, or metaphysical distinctions ;
but by the word of God. And that does not inform us that it is
prior to conviction of sin, repentance, faith, love, and devotedness to
God ; but rather that it includes them all. The new birth is a
change in the whole inner man; including the illumination of the
understanding, new moral dispositions, right affections, and devoted-
ness to God. This may be demonstrated, by forming the question
on the negative of the foregoing particulars, thus: Can it be said of
a person, without conviction of sin, that he is born again? It cannot.
Then the new birth is not before conviction. Can it be said of a
person without repentance, that he is born again? It cannot. Then
the new birth is not before repentance. Can it be said of a person
who is without faith, that he is born again? It cannot. Then the
new birth is not before faith. And so of the rest. ‘This shows us, at
once, that the new birth cannot go before these, nor subsist a moment
after they cease. ‘They must, therefore, be included as essential to
it. And, to reduce that change to some imaginary principles below
all these, and prior to their existence, for the sake of bringing in the
philosophical doctrine of cause and effect, to explain a moral subject,
will answer no good practical purpose, nor agree with the word of
God. ‘That informs us, that “every one that loveth is born of God,
and knoweth God ;” and that “he that loveth not, knoweth not God.”
1 John, iv. 7,8. And that the new birth includes devotedness to
God, is equally plain; because, in repentance and faith, the condi-
tions of the new birth, we embrace the whole will of God.

In this view of the new birth, there is no danger of mistaking it. It
can be described, contemplated, and is adapted to all practical pur-
poses. But the moment we resolve it into something different from
58 REV. T. MERRITT’S SERMON

all these things, we wrap it up in mystery, and leave room for the
half awakened sinner, and the backslider, to think themselves in pos-
session of it, though without any evidence whatever. By thus low-
ering the standard of Christian experience, we do pure and undefiled
religion a great disservice. We make the higher exercises of grace,
and the fruits of the Spirit, unnecessary in Christian experience ; and
very few will ever advance beyond a hope that they are the children
of God. But make the new birth ‘to include repentance, faith, love,
and devotedness to God, as the Scriptures do, and you give an impe-
tus to the desires of the soul which nothing but the fulness of God
can satisfy.

II. Tue necessity OF THE NEW BIRTH.

You will be convinced that the kingdom of God is not only a
state of consummate happiness to the righteous, but also that the un-
regenerate can have no inheritance therein, if you attend to the
following observations.

1. The kingdom of God is a state of the most refined pleasure.

Man is a being made up of matter and spirit, of body and soul.
To the former are given senses, to the latter, reason ; and these are
designed for reciprocal action and benefit. When the senses are
properly restrained, and subjected to the government of reason, they
become the means of knowledge, virtue, and happiness. ‘They serve
to make man acquainted with the diversified wisdom and goodness
of God in the natural world; they enable him to serve his fellow-
creatures in the most acceptable and profitable manner; and in
many ways they minister to his own life, health, and comfort in the
world, He never uses them merely for the pleasure of self-gratifi-
cation, but for higher and nobler ends—the glory of God, and the
best good of mankind. Such an one is, in scripture phrase, a
“ spiritual man.”

And such he shall be in a much higher sense in the kingdom of
God, when he shall have a “ spiritual and glorious body,” like unto
“ Christ’s glorious body.” He shall even there have senses; for
the body would not be complete without them: but they shall be
greatly purified and sublimed, and in a sense made “ spiritual,’’ like
the body to which they belong. How they shall see, hear, taste,
and feel, in heaven, we cannot now tell; but we are assured of the
existence and exercise of every faculty essential to man. And that
they shall be the mediums of perception, and the means of devotion
and pleasure, we cannot doubt. Why else are the objects and em-
ployments of that state spoken of in language borrowed from the
senses? Consider the description of the New Jerusalem, as given
by St. John. Here you have a city laid out in the most exact and
beautiful form ; its foundations, walls, and gates, of the most costly
ON THE NEW BIRTH. 59

and splendid materials ; there flows the river of life, from the throne
of God, and of the Lamb, and on its banks stands the Tree of Life
in perpetual verdure, and yielding its fruit continually. There is
perpetual day ; all the glories of the nations are brought into it;
while its inhabitants are continually employed, with golden harps, in
lauding and giving glory to God and the Lamb, whose glory alone is
the light of the city.

Let it not be said, that we describe merely a Mahomedan para-
dise, in our account of the kingdom of God. We have other things
to say before we shall have done ; our object at present is to show
that, among other felicities, the subjects of the kingdom of God
shall enjoy a refined, spiritual pleasure, through the medium of the
senses.

But it shall be far otherwise with him whom we denominate a
sensualist. He shall, indeed, have senses, but in a very different
condition, and devoted to a very different end. In this world, he
used his senses, not as the means of useful knowledge and virtue,
but for the purposes of carnal pleasure. And hence they imparted
all their grossness to his soul, darkened his understanding, perverted
his will, debauched all his affections, and sensualized the whole man.
He is not now, properly speaking, a “natural man,” but an “ani-
mal man,” as the Greek word signifies.* He neither knows nor
seeks any higher happiness than that of gratifying his appetites. In
this respect he is like the beasts that perish. He has “a down-
right appetite to mix with mud.” Go, see his picture in that filthy
animal that wallows in the mire. And, withal, remember this, that
by the decree of the King eternal, he is to carry with him, when he
leaves this world, his character as an “ animal man,” and his uncon-
troiled appetite for carnal pleasure. g

Now tell me how this man can relish the refined, spiritual pleas-
ures of the kingdom of God. Can he, with carnal appetites, relish
the delights of saints and angels? With all his depravity of taste,
and that obtuseness of intellect contracted by excess and criminal
indulgence, can he rise and drink of those rivers of pleasure which
flow at God’s right hand? Or can he find objects suited to his taste
in the kingdom of God? Can he there obtain those meats and
drinks with which he has been accustomed to gorge his stomach,
and which were the delight of his “ soul?” Can he find there the
object of his lust? This cannot be. The same aversion to the
spiritual objects and pleasures of the heavenly state which keeps
him at a distance now, will for ever keep every unclean thing from

 

*In1 Cor. ii. 14, the English version reads, “The natural man receiveth not
the things of the Spirit of God.” But the Greek word, wuyryos does not mean
“ natural man,” but animal man, that is, one so sensualized as to be more like an
animal than a rational creature. FLETcHer.
60 REV. T. MERRITT’S SERMON

that holy place. But were it otherwise, and should one of vicious
appetites be admitted into the kingdom of God, he could find no
pleasure in objects adapted to spiritual senses. This is true, on the
plainest principles of reason. Does the man of neglected mind,
and sensual indulgence, find pleasure in the society and conversation
of the learned and virtuous? Can he discern the uses, and take
pleasure in the beauties, of the arts and sciences? Take him into a
gallery of the fine arts—call his attention to the most perfect pieces
in sculpture and painting ; if he is amused with the novelty of the
objects, it is all you can expect. Where the connoisseur finds the
greatest cause of admiration and pleasure, he finds none at all. He
cannot discern the exact symmetry and proportion of parts in this
figure, the softness and delicacy of the shades in that, nor the ad-
mirable expression of features in any. He beholds the whole with-
out any pleasurable emotion, and, gladly leaving the dull amusement,
hastens away, that he may listen to the lascivious song of the
debauchee, or partake in the filthy orgies of his drunken compan-
ions. The evidences of the divine existence, and the proofs of
infinite wisdom and goodness, which stand written on all the works
of creation and providence, never fill his soul with wonder and joy, be-
cause his senses were never exercised to “discern both good and evil.”

How, then, is he prepared to enjoy the kingdom of God, where
every object is “ spiritually discerned?” ‘The lights of that world
would shine in vain for him. The transcendent excellencies of the
Godhead, the ineffable glories of the Redeemer, the beauties and
wonders of the heavenly hierarchy, with all the melodies of saints and
angels, can excite no joy, no delightful wonder, no pleasurable sen-
sation, in his debased, his. groveling soul. How can they, when
there is neither any such perception of them, nor taste for them, as
will yield enjoyment?

_ So true it is, that, except a man be born again, he cannot see the
kingdom of God. ;

How depraved and wretched must be that taste which cannot
relish the pleasures of the kingdom of God!

2. The kingdom of God is a state of the highest intellectuul en-
joyment.

How great is the pleasure of knowledge! How great is the sat-
isfaction of one who has an improved intellectual taste, in being able,
in some degree, to understand the arts, to comprehend the sciences,
and to contemplate the wisdom, power, and goodness of God, in the
creation and government of the world! Engaged in his pursuits, he
deprives himself of sleep, forgets his food, and neglects his friends ;
and when he has made a new or important discovery, kindles into
rapture.

In the kingdom of God, they shall see as they are seen, and know
ON THE NEW BIRTH. 61

as they are known. They will not, however, know every thing. As
finite beings, their knowledge, though vast, must necessarily be lim-
ited. These intellectual “stars” have their orbits in which they
move, and which alone circumscribe their knowledge. Let us sup-
pose one of these orbits to embrace, in its ample circumference, all
that part of creation which has ever been the object of sense, or of
thought, to him who moves in it: of course, it will include the fixed
stars, as well as the planets of our system; and the government of
God both in the natural and moral world, with his particular provi-
dence over each creature, whether animate, inanimate, or intelligent,
together with their modes of existence, properties, and relations ; the
whole economy of grace, as founded in the redemption of the world
by Christ Jesus, with its results, both as to the righteous and the
wicked ; all emanating from, and issuing in, the glory of the infinite
Three—One.

This is not too much to suppose. It is but saying that mankind
shall then understand the extent of their various relations, duties, and
interests. And it would seem that God will advance them to this
state of knowledge, that they may be able to see the wisdom of his
ways, and the rectitude of his doings.

We have but an imperfect knowledge of many things which now
lie near us. There are many things in the mineral, vegetable, and
animal kmgdoms, which seem designed for our annoyance, and
many things in the government of the world, which seem designed
for the trial of our faith. There are also depths in the economy
of grace which we cannot now fathom. Our knowledge of these
things is barely sufficient for the purposes of piety. And, indeed,
our knowledge of every thing is very imperfect at present.

But it shall not always be thus. When we quit these lower re-
gions, and enter into the kingdom of God. we shall throw off all
ignorance of these things. God will then

be

Purge the visual ray,
And on our darkened reason pour full day.”

Our senses, purged from all their grossness, shall no longer fetter
the operations of the mind; and the understanding, fully enlighten-
ed and expanded, shall embrace all that the glory of God and our
own happiness shall require. The glory of God, and the complete
happiness of his creatures, seem to require that whatever was dark
and intricate in his works and government should be cleared up,
that they may be able

“To justify the ways of God with men.’

We shall then see, and be satisfied with, the reasons for mixing
poisons in the composition of minerals and vegetables; and for giv-
62 REV. T. MERRITT’S SERMON

ing venom and ferociousness to animals. We shall then see clearly
the wisdom and justice of God in the destruction of cities, and
countries, by pestilence, earthquake, and war; in the sufferings of
unoffending infants and animals; in the sudden death of the amia-
ble and virtuous youth, and the protracted lives of the most deprav-
ed, and such as are deemed pests of society; and, finally, in the
deep afflictions of his own children, and the prosperity of their
oppressors in this world. ‘Then shall be explained the mysteries of
the economy of grace in the salvation of sinners; the doctrine of
the Trinity, the incarnation and sufferings of the Son of God, the
resurrection of the human body, with endless rewards and punish-
ments. Every thing within their respective orbits, to which their
existence and happiness bears any relation, will be perfectly known
and understood.

But it is not for purposes of speculation merely, that this knowl-
edge shall be given; but for purposes of the highest interest and
usefulness. Then knowledge shall be happiness, and happiness shall
be as vast, and various, and pure, as knowledge. Then shall be
understood, as never was before, that divine saying, “All that I
have is thine.”

When knowledge has been gained and applied to its proper ob-
jects, itis “the hght of life” to the soul. Its influence is saving
and divine. Such knowledge shall be rewarded in the kingdom of
God with vast additions, and with the possession of all the good
things known, or sought after. And hence the intelligent creature,
as he moves in his refulgent circle, can say of every object he meets,
“ This 1s mine, and this 1s mine, and all these glorious objects are
mine, for ever.” i

Not so with the unregenerate man. He “loves darkness rather
than light, because his deeds are evil;” and, therefore, he “shall
be cast into outer darkness, where there is weeping and gnashing of
teeth.” Knowledge he shall have, sufficient to show him the num-
ber, and the enormity of his crimes, and the justice of God in his
condemnation. Knowledge, unless applied to virtuous purposes,
cannot give happiness; and when it is given only for the purpose of
convicting the conscience of the sinner, it will produce despair and
torment. It is the end for which knowledge is given, and used, that
makes it felicitous, or damning. Those who “ despised knowledge”
in this world, shall have their faculties so extended, and their con-
sciences so strengthened, by the power of Omnipotence, as to take
in all the turpitude of their hearts, and all the sins of their lives
with all the circumstances of aggravation attending them. ;

They shall see the extent and purity of the divine law, that they
may know the degree of their own guilt, and the justness of their
ON THE NEW BIRTH. 63

punishment. They shall see all the riches of divine grace, only to
show them that they have lost an infinite treasure. They shall see
the whole congregation of the blessed in the kingdom of God, to
show them the effects of their folly. and the severity of their pri-
vations. ‘They shall see the glory of God, only to make the darkness
and horror of their own state the more visible. Knowledge with
them has been abused ; and now it has lost all power to delight, to
invigorate, to save ; and its lurid ray, such as we may conceive to
gleam from the bottomless pit, only serves to direct their steps to the
chambers of wo. .

“Blame not the bowels of the Deity” in their case. “He is
good to all, and his tender mercies are over all his works.” He
made the “ Sun of righteousness to rise upon them, with healing in
his beams ;”’ but they refused to walk in his light. And now the
“light that was in them has become darkness; and how great is that
darkness!” ‘Their eyes have they closed, lest they should see,
and be converted, and healed.” The light of life they have entire-
ly excluded from their souls; and now they can see no beauty, or
excellency, in any object whatever : and though, in heaven itself, they
could not know God, or the things of his kingdom, so as to be bene-
fited in the least by that knowledge. So true it is, that, except a
man be born again, he cannot see the kingdom of God.

How wretched must be the condition of that being who is doomed
to dwell for ever in darkness,—to have no communion or intercourse
with the objects of light, but, horror-stricken, must grope his way
among fiends, and hear only the mingled wailings and lamentations
of the damned !—and that for ever ! :

3. The kingdom of God 1s a state of the highest moral purity.

That the kingdom of God is a state of sinless perfection, no one
ever doubted. It is the residence of the holy God, holy angels, and
sinners made holy, by the “washing of regeneration, and the re-
newing of the Holy Ghost ;” or, in other words, by being born again.
Of course, every thing in heaven is holy. ‘The place is holy, the
inhabitants are holy, their employments and pleasures are all pure
and holy, in the highest degree. This is the character which the
Scriptures give us of the kingdom of God.

How, then, is it possible for the unregenerate to dwell in that
kingdom? And it is not the unregenerate, as we see them in this
world, dwelling among the righteous upon the earth; where the
corrupt principles of their nature are greatly restrained by the influ-
ence of the wise and good, by the laws of the land, and by the
grace of God; but as they shall be when the Spirit of God shall
have done striving with them, when their consciences shall have
become seared as with a hot iron and past feeling, and when they
shall be confirmed in their opposition to God and holiness, concern-
64 REV. T. MERRITT’S SERMON

ing whom we ask, how is it possible for them to dwell in the kingdom
of God? Yet as we find them in this world, we might, with a great
degree of propriety, put the question, how would it be possible for
them to dwell in the kingdom of God? Even in the present state,
when the wicked are less wicked, and the righteous less righteous,
than they will be in the future state, and when, of course, the con-
trast between them is not so great, they have no strict union or fel-
lowship with each other. One is “striving to perfect holiness in
the fear of God” the other seeks only to gratify his appetites and
passions. The one confesses his transgressions, and repentsin dust
and ashes before God; the other rolls sin asa sweet morsel under
his tongue. One loves God supremely ; the other has a carnal
mind at enmity against God. One loves his fellow creatures as
himself; the other loves himself exclusively. Examine closely, and
you will find that different principles govern their lives throughout.
The regenerate man is governed by faith, humility, meekness, pa-
tience, benevolence ; the unregenerate is influenced by a spirit of
infidelity, pride, ambition, anger, envy, revenge, covetousness, and
the love of the world.

It is impossible there should be peace and concord where these
passions reign. They produce animosities, broils, and wars; and
not peace and harmony among men. Such is the enmity of the
wicked against the righteous, that they often “revile them, perse-
cute them, and say all manner of evil against them falsely, for
Christ’s sake.” Such was the enmity of the Jews against the im-
maculate Son of God, that they “hated him,’’ and “would not
have him to reign over them.” They hated him for no other cause,
than because he was “holy in all manner of conversation and god-
liness,’”? and they were unholy. And the corrupt nature of man is
the same in every age, and only wants the same circumstances to
show the same marked opposition and enmity to holiness. The
greater the degree of purity possessed by any one, the greater and
the more marked the opposition against him by the wicked. Hence
our Saviour said to his disciples, “The world cannot hate you,”—ye
are not holy enough to be the object of their hatred at present ; “ but
me,” who am pertectly holy, “it hateth.” Of course, if the world
hates, and persecutes the righteous here, when the opposition be-
tween them is not so great, how can they live together in heaven in
peace and fellowship? ‘‘ What fellowship hath righteousness with
unrighteousness ? What communion hath light with darkness?
What concord hath Christ with Belial? or, what part hath he that
believeth with an infidel? And what agreement hath the temple of
God with idols?’ 2 Cor. vi. 15.

Would the unregenerate dwell for ever in the kingdom of God, if
that were permitted them? Let them not deceive themselves by
ON THE NEW BIRTH. 65

hasty conclusions drawn from assumed premises, respecting what
they would do in a future state. The way to judge as to what they
would do then, is to consider what is agreeable to them now. Is
sin agreeable to them now? It will be so then. Are they opposea
to holiness now, and the more exalted that holiness, the greater their
opposition? The same will be the case then. Do they shun the
society of the holy now? They will do the same then. Do they
“turn their backs” upon the Holy One of Israel now? They will
do the same then. Beings of opposite moral dispositions cannot
unite, cannot be at agreement, cannot dwell together. So true it is,
that, except a man be born again, he cannot see the kingdom of God.

How wretched must be the condition of that man who sins on till
he becomes the confirmed, irreclaimable enemy of God and good-
ness, and whose love of sin and opposition to holiness would, if
there were no other cause, exclude him from the kingdom of God!

4. The kingdom of God is a state of the highest religious em-
ployment.

Religion is a divine science, consisting of doctrines, precepts,
promises, and blessings, brought into experience by us. It is not
morality, or holiness, abstractly considered, if that were possible, that
will constitute the felicity of heaven; but it is, making these parts
of religion. It is not barely to do this, or that, but it is to do what
God requires; and as he requiregit, that gives our works their proper
character. ‘There is a certain relation and object to be observed in
all we do. God requires that we should believe in the Lord Jesus
Christ with the heart unto righteousness; in other words, that we
should have a faith productive of love and universal obedience. If
our obedience does not spring from this root, there is nothing evan-
gelical or truly holy init. In this case, our best performances, are
like painted fruit, which never had any connection with the tree. Of
this kind was St. Paul’s righteousness, before he believed in Christ ;
and, though “ blameless as touching the law,” he cast it from him,
as he would “ dung and dross,” as soon as he saw the danger of
substituting it for the righteousness which is by faith in Christ Jesus.
And such is all our morality and goodness without a living faith in
Christ. It is only when we have such a faith that we truly love
God, and glorify him in our bodies and spirits which are his. Then
it is that we devote to him our occupations, professions, employments,
with whatever talents we possess. Then it is that our secular duties,
with all the duties springing out of the relations we hold to one
another, and to God, take the character of religion, being performed
‘ in the spirit of devotion, love, thanksgiving, and praise.

That the employments of the kingdom of God are all religious
is evident from what the Scriptures teach respecting them: which is,
66 REV. T. MERRITT’S SERMON

that they consist in worshipping God, in lauding and magnifying his
holy name, and giving him thanks for all things. This they do
“day and night, without ceasing.” Rev. iv. 8, and v. 13. See
also Isa. vi. 1—4.

However employed the subjects of the kingdom of God may be,
it will make no difference in this respect. Every employment shall
partake of the character of religion. I say, however employed ; for
it is not necessary that they should always be in the same place, or
posture, or engaged in the same exercises. Nay, variety of exer-
cise and employment, may then, as now, contribute to their happi-
ness. But neither place, nor exercise, can change the character of
the service, when every thing is done in the spirit of devotion and
to the glory of God.

During the preparation for that state, the candidates are taught to
bring all their actions into the spirit, and under the rules and motives,
of religion. Being sinners, they are required to repent and believe
in the Lord Jesus Christ; and doing thus they become regenerate,
or are born again, and the Spirit of God beareth witness with their
spirits that they are the children of God; the love of God is shed
abroad in their hearts by the Holy Ghost given unto them, and they
rejoice in God with joy unspeakable and full of glory. They give
thanks to God for all his benefits, and praise him with joyful lips.
Love and gratitude now constrain ghem to devote themselves, their
business, their substance, and whatever talents they possess, to the
service and glory of God. They are now Christians, and children
of God. They are united to Christ, as branches to the vine 3 and
the spirit of life and holiness which they derive from him, flows
into all their actions, and gives a character to all they do. They
worship God in spirit and in truth; and all their works they perform
in the spirit of adoration, devotion, love, thanksgiving, and praise.
This is religion. Such are all they that are born again. And such
are the employments of the kingdom of God. How, then, can a
man dwell in the kingdom of God, unless he be born again?

There are several shades of character among the unregenerate.
Some are professed infidels, and openly deny the whole Christian
religion. Some have never looked far enough into the subject to
have any definite opinion of it. If they assent to its truth, it would
seem that they do it only to show how hardy they are in treating it
with contempt. Others speak well of the morality of the gospel,
and practise just so much of it as they please, or as will answer their
interest in the world. Others go further, and profess a high regard
for the morality of the gospel, and assent to its doctrines, and con- ‘
form to its modes of worship. These have the whole of religion,
except the spirit and power of it. And here they are its greatest
ON THE NEW BIRTH. Or

enemies. ‘The vulgar herd may treat religion with contempt, and
it goes for nothing with the serious and reflecting part of the com-
munity. But when men of intelligence, and fair characters for
morality and religion, set themselves against the spirit and power of
it, they bring it into contempt with many.

If pure religion consists not only in the practice of moral and
religious duties, but in the love of God, and an ardent devotion ;
then many are destitute of it who call themselves Christians. There
is no such connection between them and Christ, as makes them par-
takers of his Spirit. They are strangers to that repentance and
godly sorrow for sin, which breaks the rocky heart in pieces. They
think themselves too good to need this sorrow. They have no such
faith in Christ as makes him their wisdom, righteousness, sanctifica-
tion, and redemption—none that gives them a vital union to him.
They have never received the spirit of adoption, “crying, Abba,
Father,” in their hearts, nor was the “love of God ever shed
abroad in their hearts, by the Holy Ghost given unto them.” Of
course, they never “worshipped God in spirit and in truth,” never
felt the spirit of devotion, gratitude, and praise, dilating their bosoms.
They never truly consecrated themselves, their business, property,
and every talent, to the service of God, with a single eye to his glory.
Their morality and religion, such as they are, are destitute of that
which alone can render them acceptable to God, or entitle them,
strictly speaking, to the character of “ good works.”

It is worthy of remark, that all the shades of character in the
unregenerate, from the avowed infidel down to the nominal Chris-
tian, centre in one point, and bear alike upon the character of true
religion. ‘They are all opposed to it, and the latter not less than the
former. They can hear, with commendation, discourses upon the
precepts and doctrines of the gospel, if they be brought to the test
of “philosophy,” and explained “rationally ;?’ but they sicken at
the mention of “ salvation by grace through faith,’ a change of heart,
feeling the love of God, having the witness of the Spirit, and, indeed,
at the whole subject of experimental religion. ‘This with them is
pure mysticism, “ sublime nonsense,’ or the veriest enthusiasm,
suited only to a weak or distempered brain. They can bear with
zeal every where but in religion. Nay, they can easily brook the
rudest noise, the clapping of hands, stamping of feet, the ringing of
bells, and firing of cannon, on any occasion of mirth or public re-
joicing ; but warmth in religion is an unpardonable offence.

And yet, with all their aversion to religion, they hope to dwell for
ever in the kingdom of God, and find pleasure in heavenly devotion.
Vain hope! How can you find happiness in the presence of that
God, the contemplation of whose perfections gives you no delight,
68 REV. T. MERRITT’S SERMON

and whose glory you never seek? How can you join in the cele-
brations of that Redeemer, of whose blood and merits you make no
account? What pleasure can the ceaseless employment of adora-
tion, thanksgiving, and praise, give one who is averse to the spirit of
devotion? How can you endure a perpetual Sabbath, when it is too
much for you to be devout one day in seven? How can you join
in the worship of God with those you despise as enthusiasts and
madmen? And, seeing that zeal in religion is so disagreeable to
you, how will you bear the ardor of heavenly devotions? You will
find yourselves untaught, and unpractised in the science of religion,
and wanting in a disposition and affections to enjoy it.

So true it is, that, except a man be born again, he cannot see the
kingdom of God.

How wretched is the condition of that man who indulges his
prejudices against religion, till he becomes irreclaimable, and ex-
cludes himself from the kingdom of God!

5. The kingdom of God is the most perfect state of society.

By society here, is meant, all regenerate human beings, with all
other sinless intelligences, brouglit into the closest union and fellow-
ship, through the influence of the mediation of the Son of God ;
who is, therefore, not only the centre of union to this glorious body,
but is constituted the immediate Head and Governor of it. ‘Thus
constituted, this body is called a “ kingdom,” a “church,”’ and, more
appropriately, a “ family,”’—* the whole family in heaven and earth,”
as brought together from those places. God, the Father, Son, and

Holy Ghost, is the supreme Head and Father of it. Here authority —

is not cgnstraint, and obedience is not servility : but both authority
and obedience are prompted by love, and perfect order, and: har-
mony are the results. Here all the members of the family pay
supreme love and adoration to God, and each loves every other
member as himself. Here no one has an exclusive interest; but
they are all of one heart and of one soul; no one says that ought
of the things which he possesses is his own 3 but they have all
things common.

The “works of the flesh” are all excluded from that society.
There is no variance, emulation, wrath, strife, sedition, heresy, en-
vying, or such like passions; but every unholy passion, every
irregular desire, is banished for ever; and “ whatsoever things are
true, whatsoever things are honest, whatsoever things are just, what-
soever things are pure, whatsoever things are lovely, whatsoever are
of good report, or virtuous, or praise-worthy,” are the constant em-
ployment of every member of that society.

“ There, kind designs to serve and please
Through all their actions run.”
ON THE NEW BIRTH. 69

And these, guided by perfect intelligence, as far as duty and mutual
interest are concerned.

“ Thus on the heavenly hill

The saints are blessed above ;

Where joy, like morning dew, distils,

And all the air is love.”

There will be different degrees of happiness and glory in heaven,
varying according to the different capacities found among the mem-
bers of that society ; but that will be no obstacle to their concord
and peace. The infant who enters that society without experience
shall not envy the patriarch who enters it crowned with long expe-
rience and many victories ; and the patriarch shall not despise the
infant. The untaught Gentile shall not envy the Jew, or the Chris-
tian; nor the latter exult over the former. None shall think his
degree of felicity too small; and none shall think he has suffered
too much, or paid too dear, for his. In such a state of society there
can be no. sense of want, and, of course, no complaining, or mur-
muring, either against God, or one another; but every one is per-
fectly satisfied.

The preparation and training for this state of society, will enable
us to form some just conceptions of its character. In that important
change, which we call the new birth, the principles of moral holi-
ness are wrought into the dispositions and affections of the heart,
and are made to grow and flourish under the influence of the doc-
trine and discipline of the gospel, and the grace of our Lord Jesus
Christ. That nothing may impede their progress, the regenerate
are, by divine appointment, formed into a society upon the same
moral principles which are to govern the kingdom of God in the
future state. Here will be found union, fellowship, and peace ; be-
cause here exists that grand principle of all virtue and happiness,
love to God, and love to one another. Here, notwithstanding all
the imperfections that environ the Christian, may be seen, as in
miniature, the glory of the future kingdom of God.

But are the unregenerate prepared for that glorious society? No.
They have not one qualification for it. They have no union with
God, nor fellowship with his people. Theirs is a divisive, and not
a spirit of union. The principles and passions which govern them
are those of discord and wretchedness. They are no better pre-
pared for the heavenly society than the rudest barbarian is for the
duties and pleasures of the most refined state of civil society. They
are no better prepared for the heavenly society than thieves, robbers,
traitors, and assassins, are prepared to enjoy the society of the virtuous
and good, the executioners of the law, and the ministers of justice.
Nay, but being in character and disposition more opposed to them than
to fiends, they would sooner unite with the latter, though in hell, than
70 REV. T. MERRITT’S SERMON

with the former in heaven. You may see an illustration of your
case, in that wretched being laboring under the rage of a dreadful
hydrophobia. He seesthe pure, limpid water, and knows its virtues ;
but alas! he has such an aversion to it that he cannot take a drop,
but puts it from him with the utmost horror. Even so you may see
the glorious society of the kingdom of God, and know their happi-
ness; but, through an unconquerable aversion to them and to holi-
ness, you will flee from them, and prefer making your bed in hell
with beings of like disposition and condition with yourselves.

O, do not deceive yourselves. It does not depend on your will
alone, whether you will be happy or not in the kingdom of God. If
you form a character different from that of the children of God,
and dispositions opposite to theirs, it will be forever impossible for
you to dwell with them, or to find the least satisfaction in their society
or employments. So true it is, that, except a man be born again,
he cannot see the kingdom of God.

How wretched is the condition of that man whose character and
disposition render it impossible for him to enjoy a state of the most
perfect society.

If the foregoing observations are true, how important is the sub-
ject of the new birth! It is too solemn and interesting to be trifled
with. All light and absurd interpretations of it are to be guarded
against, if we would deal faithfully and truly with our own souls.
Otherwise, we shall sustain an irreparable loss.

By the kingdom of God in the text, we must understand the future
state of blessedness. How, then, can we understand, by the new
birth, any thing but a qualification for that state? And how can we
understgnd, by that qualification, any other than a moral qualification ;
since that alone is indispensably necessary? Why do any overlook
that, and fix on something that does not affect the moral character
at all?

And it is not enough that we make the new birth to consist of a
moral change in man, unless we assign to it its essential properties.
To treat it as though it was prior to, and independent of, conviction
of sin, repentance, faith, and love, is to make nothing of it after all;
and that which is announced as a change of the whole man, and all
important, dwindles to a point which we can neither see nor
describe.

To say that regeneration takes place unconditionally, by the sole
act of God, is to deceive ourselves, and cheat our souls out of the
greatest of all blessings. For he who believes this will, most cer-
tainly, never stir hand or foot to obtain it, and will perish without it.
And is it pleasing to see men neglect this, their greatest interest ?
What good, we ask, can possibly arise from teaching that regenera-
tion is unconditional? We can see no reason for it, except it be to
ON THE NEW BIRTH. 41

support a theory which never did any good, never regenerated one
soul, but has done infinite mischief in the world. It has been a
stumbling-block to infidels. It has produced indifference and pre-
sumption in some, distraction and despair in others, as, if it be true,
reprobation is its inseparable counterpart.

But if regeneration be conditional, as, we trust, has been made to
appear, then how important it is that we commence the means to
obtain it, and that without delay. It is to be sought after more than
gold that perisheth. You must repent and bring forth the fruits
meet for repentance, or you will perish in your sins. You must
believe in the Lord Jesus Christ, or you willbe damned. And both
repentance and faith imply knowledge of the word of God, reflec-
tion, and prayer. You must seek if you would find it,—must turn
to the Lord, if you would save your souls. It is as absurd as dan-
gerous to suppose that a moral change can take place in you, without
the use of moral means by you. As well might you expect an in-
tellectual change to take place in the untaught savage, without intel-
lectual means, or a physical change without physical means.

If regeneration implies the proper use and direction of our senses,
then these must be employed, and our carnal appetites denied in
seeking this blessing. If regeneration implies the illumination of the
understanding, then all rational means are to be used to obtain it.
As well might a student in philology obtain his object without study,
or means of any kind, as a man obtain regeneration without the use
of appropriate means. And if regeneration implies a change in the
moral disposition of man, and devotedness to God, then must he
deny his own will, and embrace the will of God. And can he be
passive in regeneration if that change implies these things? Im-
possible. He has a great work to do, and awful will be the conse-
quences if he neglect it. For, except a man be born again, he cannot
see the kingdom of God.
SERMON VIL.

BY REV. JOHN N. MAFFITT.

THE CHRISTIAN’S ENCOURAGEMENTS IN HIS WAY TO THE
HEAVENLY CANAAN.

Exopus, xx. 20.

BEHOLD, I SEND AN ANGEL BEFORE THEE, TO KEEP THEE IN THE WAY,
AND TO BRING THEE INTO THE PLACE WHICH I HAVE PREPARED.

No Christian can expect to reach heaven without opposition and
difficulty. “In the world ye shall have tribulation,” is the prophetic
warning Jesus gave his disciples on the eve of their separation. It
was necessary to prepare their minds for the great tribulations they
were called to endure. In the primitive ages of the Christian church
the sufferings of God’s people were frequent and unparalleled. Al-
though the hand of persecution has long since been paralyzed, and
the followers of Christ are not called to suffer the spoiling of their
goods, or the burning of their bodies, the divine decree, that all who
live godly in Christ Jesus shall suffer persecution, is not repealed.
For, notwithstanding the fair face the world shows towards Christianity,
and the many good and wholesome laws that rear up a wall of brass
around it, the heart of man is unchanged, and his carnal disposition
the same as it was in the hottest times, when persecutions raged, and
the tribulations of the righteous were neither few nor small. This
world is a wilderness still, and, to the Christian who has escaped from
the city of destruction, and turned his face Zionward, it is truly formi-
dable. He hears the frantic ravings of the coming storm on the out-
spread wings of the tempest. He sees the bleak mountains throw-
ing their giant shadows athwart the path he must tread—thie.intermina-
ble sands, stretching away, and lost in the distance, dim his weary eye—
while hordes of implacable enemies harass and wound him, as he press-
es onward towards the Jordan of deliverance and hope. He is, there-
fore, fearfully apprehensive that he shall one day make shipwreck of
faith, and prove a recreant from the grace of Christ. But when he
ON THE CHRISTIAN’S ENCOURAGEMENTS. TS

becomes acquainted with the supports and consolations of the gospel,
and finas that God is not unmindful of his people, and has always
opened a door for their relief—that the way to heaven, though difli-
cult and dangerous, is rendered easy, and even pleasant, by the kind-
ness of our heavenly Father—his mina is relieved, and a sweet peace
takes possession of his soul. The Christian, thus supported and en-
lightened by the Spirit of God, is a great calm in a great storm. In
the midst of strife, and when the battling elements rage around him,
and threaten destruction to his hopes, he hears the voice of his de--
liverer above the storm, saying unto him, Go forward—fear not,
for I am with thee; be not dismayed, for I am thy God. I will
strengthen thee; yea, I will help thee; yea, I will uphold thee by
the right hand of my righteousness.”

“« When darkness intercepts the skies,
And sorrow’s waves around me roll,
And high the storms of trouble rise,
And half o’erwhelm my sinking soul;
My soul a sudden calm shall feel,
And hear a whisper, ‘ Peace ; be still!’””

The Christian has a faithful guide.

The children of Israel were not left to tread the mazes of the wil-
derness alone, and without a guide. God not only raised up Moses
and Aaron to go before them, and to encourage them in the devious
paths through which they were called to pass, but he also provided a
column of smoke by day, and a pillar of fire by night, to conduct
them in safety in their hazardous journey to the promised Canaan.
Nor is he less solicitous to provide for the Christian’s journey to the
heavenly Canaan. The blessed Jesus has undertaken to guide the
poor pilgrim through this valley of miseries ; and for that purpose, he
has already travelled the road, and made himself acquainted with all
its difficulties and windings, its sorrows and tribulations, that he may
be the better able to minister to the necessities of his suffering people,
and conduct them in safety to the port of endless bliss. The Holy
Spirit’s influence, the light of the sacred word, and the presence of
the angel of the covenant, conspire to render the Christian’s path plain,
to secure his feet from stumbling, and to keep his face turned towards
Mount Zion, the city of the living God. Thus guided, he marches
forward without fear, knowing that all his ways are ordered for the
best—believing in hope against hope ; and resolved, through difficulty
and danger, darkness, bereavement, and death, to persevere to the
end; knowing that those only who endure to the end shall be saved.

He has a strong guard.

In a dangerous road a guide is necessary ; but is not always suffi-
cient. But the Christian has both a guide and a ce “The
74 REV. J. N. MAFFITT’S SERMON

Lord God,” says the Psalmist, “is a sun and shield.” “He is both
a guard and alight. The Lord fought all Israel’s battles. The Lord
is a man of war: The Lord is his name. Pharaoh’s chariots, and
his host, hath he cast into the sea. Thy right hand, O Lord, is be-
come glorious in power: Thy right hand, O Lord, hath dashed in
pieces the enemy! ‘Thou, in thy mercy, hast led forth the people
which thou hast redeemed: Thou hast guided them in thy strength
to thy holy habitation.” - He was their Captain ; and vain is the arm
of might, the councils of the wise, or the rush of armed legions, with-
out his assistance and support. ‘The race is not to the swift, nor the
battle to the strong. It is the Lord who giveth the victory. He alone
can subdue our foes, and overcome the obstacles in the Christian’s
course. When he withholds his aid, and leaves us to ourselves, the
feeblest worm is capable of destreying us, the most insignificant cir-
cumstance may work our ruin. But they who put their trust in the
Lord shall never be confounded. They shall be like Mount Zion,
that cannot be moved. When the king of Assyria encompassed the
Lord’s prophet in Dathan, with horses and chariots, and a great host,
his servant said unto him, “ Alas, my master! how shall we do? And
he answered, Fear nothing; for they that be with us are more than
they that be with them. And Elisha prayed, and said, Lord, I pray
thee open his eyes, that he may see. And the Lord opened the
eyes of the young man: and he saw, and behold the mountain was
full of horses and chariots of fire, round about Elisha.” The Christian’s
guard is numerous and mighty. ‘They encamp around the faithful
like a wall of fire. The forms of the heavenly ones, unseen, indeed,
by mortal eyes, crowd the region of atmosphere where we dwell.
Their presence is a safe: protection from dangers seen and unseen.
They watch their charge continually, and never slumber nor sleep.
No change of circumstances, poverty or pain, weal or wo, make
any change in their regards, nor lessens the deep interest and anxious
solicitude they always manifest for the heirs of glory, in screening
them from harm, covering their heads in every severe conflict with
their spiritual foes, and preserving them alive, when death and hell
stalk abroad, trampling upon the haughty ones of the earth. The
chivalry of heaven is the Christian’s guard! He is supported by the
arm of Jehovah. Though all the powers of darkness should be
leagued against him, he need fear no ill—for greater is he that is for
us than all that are against us. What enemy can compete with the
Almighty ? or measure strength with the arm that supports a universe
of worlds? What resistless tide, but he can, in a moment, roll back !
What mountain billows, but he can stay! Can he not hush the wild
uproar of contending elements, smooth the ruffled brow of the black-
ening heavens, arrest the forked lightnings in their destructive course
and change blustering winds into zephyrs, soft as the balmy airs of
ON THE CHRISTIAN’S ENCOURAGEMENTS. 75

Eden! All things are subservient to his will, and minister to his
pleasure. And can he not engage them all in the Christian’s service,
to ensure his happiness and safety, and to conduce to his present and
everlasting good!
“ What though a thousand hosts engage,
A thousand worlds, my soul to shake!

I have a shield, shall quell their rage,
And drive the alien armies back !”

He has rich and abundant supplies.

Israel had nigh fainted in the wilderness for lack of bread ; his
soul was thirsty; but he cried unto the Lord in his trouble, and he
delivered him out of his distresses, and he heard his voice. Sweet
water streamed from the smitten rock, and manna dropped down
fresh from the propitious skies. That rock prefigured Christ. His
body was stricken, his bosom cleft, and from thence flowed the living
waters that make glad the city of our God. His body is bread indeed,
and his blood is drink indeed. The Lord has provided a rich and
generous feast for his children. The table is large, and extends over
all the earth. There is no spot on the footstool, it matters not how
barren, or dreary, rocky, or uncultivated, but what is visited by the
rich dews of his heavenly grace, or from whose soil does not spring
up celestial fruit, pleasant to the taste and refreshing to the soul.
For the Christian’s accommodation, the Lord has opened up springs
in the desert, and crowned the unfruitful places of the earth with the
flowers of paradise, and sweetened the very air we breathe with the
spicy gales of Calvary. All along the King’s highway, cast up for
the ransomed of the Lord, are the arbors, and shady and beautiful
groves, his hands have planted and adorned, to comfort and refresh
the weary pilgrim in his toilsome journey to the desired haven. He
is constantly supplied with every thing necessary and useful to satisfy
his wants. Shining ones attend his footsteps—extensive prospects,
ever varying, reaching far up above the realm of clouds, glowing with
the touches of a divine pencil—ravishing sounds of melody and song,
with hopes immortal, that know no bound—and the recompense of
reward that no eye hath seen, nor ear heard, and which hath not en-
tered into the heart of man to conceive,—all these, with more than
tongue can utter, or language describe, are intended for his benefit
and use; to animate, encourage, and strengthen him, till he hears the
trumpets of victory, exchanges the mortal coil for the wardrobe of the
skies, and mingles with the church triumphant on the banks of de-
liverance.

He is not travelling an unknown road.

When the Israelites fled from the face of Pharaoh and his armed
host, they were treading an unknown path. No monuments arose
76 REV. J. N. MAFFITT’S SERMON

io their view—no voices came upon the winds to tell them that others
had trodden the same way, encountered the same difficulties, tri-
umphed over similar obstacles, and that they might push on without
faltering, having the noblest examples to stimulate them to deeds of
glory and suffering. No encouragements like these were adduced to
screw up the minds of the affiighted multitude, who stood trembling
between the sea of difficulty and the pursuing army. But the
Christian sets his foot upon the proud wave, feeling assured that myri-
ads have passed over in safety. He enters the wilderness unmoved ;
confident, that he who conducted all that had gone before, securely
and triumphantly, unmaimed and untouched, to the purchased pos-
session, is able to save to the uttermost all them who humbly rely
upon his promises, and commit their souls to his faithful keeping.
Thanks be to God! the Christian is not like one who beats the air.
He is not trying an experiment. He has the glorious example of the
bravest and the best to encourage him—kings and princes, warriors
and statesmen, philosophers and poets, who have entered the same
course, tracked the same rough and thorny paths, have been willing
to submit themselves to the same guide; borne, patiently, the same
reproaches; endured the same tribulations ; and experienced the same
Joys, consolations, and supports ; and are now quietly reposing under
the shadow of the Almighty’s throne.
“ They all are rob’d in spotless white,
And conq’ring palms they bear.”

When the Christian beholds these clouds of witnesses—when he
hears the dying testimony of these illustrious persons, and reads, en-
graven on their histories, and the monuments of their valor and faith-
iulness, the great fights they endured, the deep waters through which
they passed, the bitter cups they were forced to drain, and the cruel
mockings and scourgings to which they submitted with patient resig-
nation and holy joy ; manifesting their integrity, unsubdued, and with-
out wavering ; even in the hottest fires, and in the dreadful hour of
martyrdom, clapping their scourged and bloody hands with shouts of
holy triumph,—his very soul within him burns and pants to emulate
the integrity, the patience, and Christian fortitude, for which these
heroic spirits were so nobly distinguished.

‘i

He is not a solitary traveller.

He is accompanied by multitudes from almost every country under
heaven. ‘They have neither decreased in dignity, nor in number.
Their achievements, it is true, do not seem to make so much noise in
the world as did those of the fathers in the days of the church’s
purity and glory. But they are still conquerors, through him who
hath loved us; and are nobly contending for the faith once delivered
ON THE CHRISTIAN’S ENCOURAGEMENTS. ey

to the saints, with the world, the flesh, and the devil. The enemies
of Christianity do not now assume so formidable an array as they
did in the days of the apostles and their immediate successors, when
the iron hand of the law, and the united suffrages of a great people,
were its sworn foes; but they are equally formidable in another
point of light, and more insidious and wily, and require, perhaps,
more skill and judgment to encounter them with any hopes of suc-
cess. When the faggots are heaped, the fires burning, and men’s
lives are in danger; extraordinary gifts, deep religious feeling, with
a brave contempt of death, are elicited, not often seen when the
church is permitted to worship without fear, under her own vine
and fig-tree. ‘There are, however, instances of piety, zeal, and
self-devotion to the cause of the Redeemer, among Christians at
the present time, in fine keeping with the giants of Trajan’s and
Julian’s days. These are the companions of the Christian, whose
sentiments are elevated, and whose conversation isin heaven. They
are not of this world; for they desire a better country, that is, a
heavenly : wherefore, God is not ashamed to be called their God;
for he hath prepared for them a city, a house not made with hands,
eternal in the heavens. ‘They are bending their steps to the coun-
try for which he is bound ; are partakers of the same like precious
faith, and contend manfully with him, in the ranks of the redeemed
army, for the glorious reward of which he hopes to be a partaker on
the morning of the resurrection. What splendid motives to induce
the Christian to be faithful unto death! He is one of that great,
united, and universal host, which is going forward to certain victory ;
achieving deeds of high renown ; planting their footsteps above the
stars ; and writing their names, in characters of living light, over
the gates of the celestial city.

This subject, thus presentea, suggests many encouraging reflec-
tions. The serious-minded, who are yet numbered among the un-
regenerate, often are depressed, and kept mourning in their desolate
and barren state of mind, by not applying to themselves the rich and
varied encouragements which naturally and graciously flow from
the blessed system of our holy religion. This class—and it is com-
posed of vast numbers—fear that, after having commenced the gos-
pel race, they shall fail by the way. They are faithless in respect to
divine aid. ‘They see much around them of a discouraging nature ;
see many reputed Christians, whose glimmering lights scarcely scat-
ter the thick darkness of the wilderness; and hear many a doleful
song from that country which should, and most certainly would be,
to the living, spiritual Christian, the “land of Beulah,” the very
suburbs of heaven. So, in former times, the Israelites were dis-
couraged by the enoules of the wilderness way that spread out
78. REV. J. N. MAFFITT’S SERMON

before them; they murmured for the flesh-pots of Egypt, although
at the immense price of national bondage, rather than follow that
glorious pillar of fire and cloud which was leading them with a sure
and steady progress to the lovely valleys of Canaan. The serious
mind should ever remember that God is not afar off. He hideth
not himself in darkness. Creation is even now full of the symbols
of his presence, as palpable and as strongly indicated to the man of
faith as the pillar that stretched itself from earth to the skies, al-
ternately in the van and the rear of the chosen tribes. Would not
thousands who now linger behind, while the church is marching on-
ward, arise at once, if they could only have the assurance that their
steps should not falter in the heavenly pathway? Will it encourage
this class to tell them that a humble yet determined resolution to
serve the God of Jacob, through weakness and in strength, will be
answered by a blessing from Jehovah? Will it animate any one of
these desponding minds to learn that, so far as we trust or rely upon
God, just so far additional resolution, comfort, light, encouragement,
and a good assurance is bountifully bestowed, through Jesus Christ,
by the same beneficent hand that pours out the light of day upon
all lands, and sprinkles the reviving dews, and opens the treasures
of the clouds upon the parched plains—that same Almighty One,
who is perpetually giving, without measure and without price, even
to the ungrateful and the unthankful? All this—yea, more, may be
told to this class of hesitating mourners, on the unerring authority
of the King of kings and Lord of lords. It is precious to the
downcast soul to learn that the promises of peace and mercy may
be applied to its own case—its own particular wants.

Christians may reap a new and ever increasing harvest of blessed
assurance from the words and the mighty Spirit of the text. Yes,
Christian, thine every step is ever attended by an angel—the angel of
the covenant: unseen he may be to the natural eye, but he cer-
tainly is near thee, if thou standest on holy ground. His counte-
nance is fullof gracious forbearance. His love passeth the friend-
ship of earth. His steps are with thine when thou passest through
the chilling waters of the sea of death. Why, O Christian, dost
thou not put on an unfailing courage, and shout with a song of tri-
umph as loud as the thunder of the great deep, when it cries to
‘heaven from its lowest caverns; strong is thy defence! Thine at-
tendant is one whose eye is dreadful to thine enemies: but full
overflowing with tender compassions for thee ! , ;

The wide spread “ sacramental host’? of the church gathers all its
confidence, and its full assurance of victory, from this unsealed and
unfathomable fountain of endless consolation. Let us, for one brief
moment, look at the attitude of the church. Now, perhaps, in tears, in
dust, trodden down by the oppressor, and stained with her own blood s
ON THE CHRISTIAN’S ENCOURAGEMENTS. 79

to-morrow she shines like some glorious one, and the kings of the
earth tremble before the holy splendors of her countenance. To-day,
following, with mournful step, a brother in Jesus to the lonely tomb ;
to-morrow, with a loud song, proclaiming that all is well with him who
is in the dust; all is well this side of death, and all is triumphant be-
yond! ‘To-day, aseemingly feeble band, against which proud words
of scorn are leveled; to-morrow, a host, with banners streaming un-
der the whole heaven, with more than mortal music burdening every
breeze—with crowns and plumes, and the intense gleams of immortal
panoply kindling on every cloud, and illuminating every mountain and
valley. Well might the seer who, for gold, sought out a curse for
Jacob, say: How goodly are thy tents, O Jacob, and thy tabernacles,
O Israel!

This was a prospective view—only lifting up a little the curtain
which hung over the future prospects of the church. The same
thought is amplified, if not adored, by Pollock, the pious poet, who
sung his soul to sleep with such strains as these:

‘ How fair the daughter of Jerusalem, then !
How gloriously from Zion’s hill she looked !
Cloth’d with the sun; and in her train the moon:
And on her head a coronet of stars ;
And girding round her waist, with heav’nly grace,

The bow of mercy bright ; and in her hand
Immanuel’s cross—her sceptre and her hope.”

But these views, rich as they are with unspeakable blessings, are
taken from the earth. The church now is seen going further on to
the very place which God has prepared for her. Change, and vicis-
situde, and death, invaded the territories of Jacob below; but he has
a place now prepared for him; a kingdom not to be measured by
human meters, nor invaded by earthly woes, or battle, or change.
Countless angels are throwing open the gates to this region, as im-
measurably wide as it is beautiful, beyond the power of language to
paint ; and trumpets and harps, pouring forth the volumes of song,
such as earth never heard, summion the redeemed to their last joyful
resting place.

Death is now no more. Sin is shut out for ever. Heaven burns
with its accumulated bliss. It has now reaped the great harvest of
the earth. It now, to its other songs, hath added the greater one of
redeeming love. And now, beyond this point, it is not permitted to
penetrate further. Here this blessed interdiction begins,—eye hath
not scen—ear hath not heard—heart hath not conceived. All beyond
is glory insufferably bright.
SERMON VIII.

BY REV. JOHN N. MAFFITT.

THE FAITHFUL SAYING.

1 Timotey, 1. 15.

CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS.

Christ Jesus came into the world.

From that hour, when the promise of a Saviour broke the fearful
gloom that had spread its dark curtains over paradise, down to the
auspicious moment when celestial choirs poured upon the ears of
wondering shepherds the new ard ravishing song of deliverance and
peace, the world had been gradually preparing for his appearance.
The children of men—those more especially to whom appertained
the covenant and promise—were taught to expect some great per-
sonage, clothed with divine authority and unlimited power. At length,
in the fulness of time, after a variety of strange phenomena, operating
alike on the heathen and Jewish world, presenting signal omens, por-
tentous and overwhelming, the star of the promised Prince ushered
in his glorious reign, and Chiist was worshipped by the Eastern magi,
while yet an infant, under the significant title of King of the Jews.
The coming of the Messiah had been described by saint and seer, pa-
triarch and king, with the pomp of oratory and the eloquence of song.
The circumstance and stateliness of kingly dominion and magnificent
display, portrayed in the Jewish writings, tended to give importance
and grandeur to his expected appearance and reign. But, notwith-
standing the picture was highly colored, the outline vast and impos-
ing, it was not to be understood literally. The glory and the beauty,
the magnitude and the display, were to be spiritually discerned ; and,
therefore, none but spiritual minds could comprehend the connection
between the lowliness of the Redeemer’s person and appearance and
the lofty annunciations of the prophet’s harp. The Jews were wholly
absorbed in the letter, and they were thus unprepared, or unwilhag,
ON THE FAITHFUL SAYING. 81

to prerce the veil of flesh, and poverty of circumstance, which flung
a cloud over the ascending Sun. The prophet sang in vain, “ Rejoice
greatly, O daughter of Zion! shout, O daughter of Jerusalem; be-
hold, thy King cometh unto thee!” The Jews believed the record,
but they rejoiced not in the coming of Christ. The daughters of Je-
rusalem shouted not at the birth of their King. But though they
gave no welcome to their long expected one, dazzling squadrons from
the high empyrean were not unmindful of the great event. If man
sang no glad song, tuned no golden lyre, multitudes of the heavenly
hosts hymned his praise, and celebrated his birth in lofty strains of
angelic music.

“In heaven the rapt’rous song began,

‘And sweet, seraphic fire

Through all the shining regions ran,
And strung, and tun’d the lyre.” .

And though no light flashed up from earth, “ to bid the brightest
and best of the morning” welcome to our sin-stained soil, a new and
brilliant star glittered in the dome of heaven, the precursor of his
glorious reign.

He was the brightness of his Father’s glory, and the express image
of his person; yet, ‘“‘ Hear, O heavens! and be astonished, O earth !”
he became man! He was in the form of God, and counted it not
robbery to be equal with God; yet, he descended from his royal
throne, clothed himself with the dust of his footstool, and became
bone of our bone, and flesh of our flesh! In the ignoble garb of a
servant of servants, he entered the sinful and troubled abodes of mor-
tality, to be our partner in suffering and sorrow, that he might be
deeply imbued with the finest sensitive feelings of poor human nature.

“Touch’d with a sympathy within,
He knows our feeble frame ;
He knows what sore temptations mean,
For he hath felt the same.”

He came to his own, and his own received him not. He was des-
pised and rejected by the very beings for whose salvation and happi-
ness he had left the glory he had with the Father before the world
was, and from whom ‘he had a right to expect the most profound rev-
erence, and demonstrations of the highest joy. No sooner was it
noised abroad that the Christ‘was born in Bethlehem, according to
the prophets, than Herod was troubled, and all Jerusalem with him.
A base and bloody order was issued by the pusillanimous monarch,
who felt conscious of the insecurity of his throne, and trembled, lest
the new born Prince was destined to wrench the sceptre from his im-
pious grasp. Nor did their malicious and blood-thirsty designs against
his person, his character, and ministry, abate, till the insulting, bar-
barous, and tragic scenes of the garden, the judgment hall, the pillar,
and the cross, consummated their diabolical pe
82 REV. J. N. MAFFITT’S SERMON

Christ Jesus came into the world to save sinners.

Man is guilty, weighed down under the curse of a law he has wil-
fully and wickedly broken. Having thus ruined himself, he is unable
to meet the perfect obedience required by the divine statute, and has
thus sunk into deep and irremediable condemnation, exposed to wrath
and punishment, without any dawning of hope, or any intercessions
of mercy. In this sense men are sinners—all men. There is no
exception ; for in Adam all die. All have sinned and come short of
the glory of God. The whole world lieth in wickedness. There
is none that doeth righteousness, no, not one.

Man is unholy. Unholiness is guilt. The unholy and sinful dis-
positions of’ the human heart are exhibited in the pages of man’s his-
tory with more or less enormity ; but they have, invariably, the same
crimson type from Adam down to the present hour. This truth is
established in every stage of his brief existence in every country, and
through all orders and grades of society. The whole family of man,
being thus tainted with this great moral pollution, are thus separated
from all friendly intercourse or communion with the pure Being
against whom they have rebelled, and whose government and laws
they have slighted and trampled under foot. This separation from
God deepens the pit into which they are plunged, rendering their case
hopeless in this life, exposing them to the thunderbolts of the next,
and to the eternal horrors of a terrible and irrevocable perdition.

“ How sad our state by nature is!
Our sin, how deep its stains !”

To save man from his sins, and to shield him from the impending
ruin that thundered on his path, the Lord Jesus came into the world.
‘“ He shall save his people from their sins,” is the signification of his
name. His own words confirm this truth— the Son of man is come
to seek and to save that which was lost.” “Iam not come to call
the righteous, but sinners to repentance.” This benevolent and god-
like purpose engaged his attention during the whole course of his
ministry and life; nor did his sufferings, or the cruelties that he en-
dured, even in their extreme and bitterest agonies, absorb this great,
leading feature of his character.

The manner in which he accomplished this great design, and pre-
pared the way for the sinner’s recovery, salvation, and happiness, is
in perfect accordance with the claims of justice and the criminality of
the offender. Man is guilty before God, condemned, and awaiting
the sentence of death, unable to yield a perfect obedience to the di-
vine precept ; without hope, having no plea, and totally ruined and
undone. In this trying juncture, Christ offers himself as his substi-
tute, places himself at the bar of justice, receives the blow intended
for the criminal, obeys the law in all its minutiw and extent, satisfy-
ON THE FAITHFUL SAYING. 83

ing its most mgorous demands, and making it possible for the guilty
and condemned wretch to be released from the bondage of sin, re-
stored to the divine favor and image; at the same time guarding
every infringement upon the justice of the Lawgiver, so that God
can now be just, and the justifier of all them who sincerely repent
and unfeignedly believe in his Son Jesus Christ, the slain Lamb,
who is the propitiation for our sins, and not ours only, but for
the sins of the whole world. There is no remission of sins without
the shedding of blood.

“To man the Pete cross has promised all:
The bleeding cross has sworn eternal grace.”

See the consummation of the promise given to Adam in the hour
of his depression, and in the night of his guilt, in the sufferings and
death of Jesus! Behold the foot of the promised seed bruising
the head of the great serpent, and from the bloody brow of Calvary
triumphing over principalities and powers, and making a show of them
openly, strewing their honors in the dust, and withering the strength
of the mighty and the renowned! Behold the Son of the eternal
God, clothed in the robes of his priesthood, dyed with the blood of
the grape, alone and single-handed, treading the wine press of the
wrath of God! See him coming out of Bozrah, travelling in the
greatness of his strength, crushing down the walls of our prison
house, entering the lists with all our enemies, disarming death of its
terrors, the grave of its boasted triumphs, bursting the barriers of
the tomb, and binding, with the golden chain of his atonement,
earth to heaven, man to God; lifting the everlasting gates, and
pointing far, far away, up into the highest heavens, to the mansions
of everlasting blessedness and peace, prepared for the faithful from
the foundations of the world.

“ Who is the King of glory, who?
The Lord that all our foes o’ercame,
The world, and sin, and hell o’erthrew ,
And Jesus is the conq’rer’s name.”

The terms of salvation are few and simple, and accord well with
the plan of redemption and the character of the atonement made
by Jesus Christ. Repentance towards God, and faith in our Lord
Jesus Christ, are the conditions prescribed in the gospel. Our re-
pentance should be deep, sincere, and lasting ; our faith of the op-
eration of the Spirit, for faith is the gift of God. It should be fixed
singly on God, through Jesus Christ, the great Mediator between
God and man, without any reliance upon ourselves, or our own
righteousness ; for by the deeds of the law no man can be justified
in the sight of God. He must, therefore, turn away from Sinai, and
84 REV. J. N. MAFFITT’S SERMON

from self, from every point of heaven, from all hope and every
plea, but, God be merciful to me a sinner. ;

‘© None but Jesus
Can do helpless sinners good !”

Come to God, pleading the merits of a Saviour—

“ Five bleeding wounds he bears,
Receiv’d on Calvary ;

They pour effectual prayers,
They strongly speak for me.
Forgive him, O forgive, they cry,

Nor let that ransom’d sinner die !”

And mark the success of the appeal—

“The Father hears him pray,
His dear, anointed One:
He cannot turn away
The presence of his Son:
His Spirit answers to the blood,
And tells me I am born of God.”

The salvation alluded to is not circumscribed in its operations.
It does not merely imply the entire acquittal of the condemned sin-
ner. It changes as well as justifies ; working a moral reformation
in the dispositions of the heart, in the conversation, and the life. It
is a salvation from all sin, from the least and last remains of the
carnal nature. The Bible teaches this encouraging doctrine, using
the language of authority, and plainly saying, that without holiness of
heart we shall never see God. . The.man who believes with a heart
unto righteousness, to him is the reward, not of debt, and this re-
ward is the indwelling Spirit witnessing with his, not only that he is
born again, but that he is also sanctified, set apart for God’s use, to
be a vessel of honor in the spiritual church of the Lord; the very
thoughts of his heart being cleansed by the inspiration of the Holy
Ghost, so that he now perfectly loves God, and worthily magnifies
his holy name. Are we justified? Can we set to our seal, that
God for Christ’s sake has pardoned our sins? If we can rejoice in
the divine favor, and know in whom we have believed, let us go for-
ward, bearing precious seed, full of faith in the promises, and rely-
ing implicitly on the assurances of God’s word, and we shall feel a
spiritual enlargement of soul. We shall be saved with an entire sal-
vation from all sin, and rejoice with joy unspeakable and full of
glory. The designs of Christ’s coming into the world will be an-
swered in all their evangelical bearings. We shall no longer go
mowning all our days, limiting the Almighty by our lack of faith,
want of decision of character, and sinful backwardness. All the
Christian graces shall distinguish our enward course, irradiating our
ON THE FAITHFUL SAYING. 85

path, and giving out a beautiful epitome of true religion, in the con-
formity of our lives to the precepts of the gospel.

We may go further onward, and still find, as we progress, that
immortal blessings spring up in consequence of Christ’s coming, be-
yond the precincts of time. Christ came into our world, that we
might go into a better world. Christians have no expectation of
reaping all the benefits of Christ’s coming, in this world: here they
expect to taste of his salvation—in heaven it will be all their food.
Here they expect, indeed, to love much, as much has been forgiven
them—here they expect to pray much, as they have many wants—
here they expect to praise much, as they have eternal cause for
songs and thanksgiving—here they expect to be perfect, as their
Father in heaven is perfect; and here, beneath nature’s sun, they
do expect the sun of heavenly joy will grow broader and more bril-
liant, as the sands of their earthly hours decline, until its rounded
and palpable disk shall seem to absorb every other prospect; but
in heaven they expect not only an immeasurable flood of glory ;
they expect, also, ever expanding capacities of mind, soul, and
spirit, to take in and enjoy this augmenting tide of holy delight.

In conclusion, we pause a moment over the magnitude of the
event described in the words of the text, —Christ came into the world.
The advent must ever rank higher in the gradations of earthly oc-
currences than any other. As the closing of the Jewish dispensa-
tion, and the opening of the Christian era, it bears an imposing
attitude ; as the accomplishment of promises which had cheered
the inhabitants of the earlier world; as a most magnificent display of
heavenly mercy and condescension; as a death blow to the other-
wise unbroken tyranny of sin and destruction ; as the last sure ref-
uge of humanity, under its load of woes and sufferings; and as
furnishing the only ark of salvation that shall be able to bear up
against the earth’s second deluge, that of fire,—the advent has an
importance which calls for admiration, and demands the loudest
songs of adoring angels and redeemed men. Christ came into the
world, and every ancient type and shadow submerged in the full
tide of glory that rolled before him at his coming. Christ came
into the world, and, for the first and only time, the far wandering
music of the sweet heavens struck on mortal ears. Christ came
into the world, and the star of his empire arose in lovely radiance
over Bethlehem. He came, and the demons of despair, with
clenched hands and blood-shot eyes, spread out their dragon wings
to return to their native hell. He came, and the realms of darkness
were involved in heavier clouds, and gave out more terrific groans,
as the last hopes of the thunder-blasted monarch below were
quenched for ever in the streams that flowed down the rocky steeps
86 REV. J. N. MAFFITT’S SERMON.

of Calvary. He came, and Sinai thundered terribly and hopelessly
no more—the Lion of Judah and the voice of the broken mandate
became silent to those who sprinkled themselves with the blood of
this sacrifice—and the trumpet-tongued song of unnumbered mil-
lions in heaven smote on prophetic ears like the sound of many waters.

How precious is Christ to every one who has received him, and
knows, experimentally, the value of his redeeming love! In
vain have the flowery epithets of magniloquent East exhausted their
perfumes on the Saviour’s name and perfections; his beauties are
yet unspoken, undescribed. Every Christian, whether he possess
the oriental order of character, or the hyperborean frigidity, knows
how weak and imbecile are the loftiest powers of language to de-
scribe the chiefest among ten thousand—the one altogether lovely.
Sun of the morning—the Day Spring from on high—the Beauty of
holiness—Angel of the covenant—slain Lamb of God—Priest—
Prophet—King,—accept our poor attempts to honor thee in that
world, whose crown of thorns, whose rugged wood, whose inhos-
pitable soil, were stained with thy blood, freely poured for the sal-
vation of its guilty inhabitants.
SERMON IX.

 

BY REV. BENJAMIN F. LAMBORD.

 

THE SOUL TRANSFORMED BY A BELIEVING VIEW OF GOD.

2 Corinrurans 11, 18.

BUT WE ALL, WITH OPEN FACE BEHOLDING AS INA GLASS THE GLORY OF
THE LORD, ARE CHANGED INTO THE SAME IMAGE FROM GLORY TO GLORY,
EVEN AS BY THE SPIRIT OF THE LORD.

Hap not St. Paul possessed a remarkably enterprising and un-
daunted spirit, he must have been obstructed in his holy career as
an ambassador of Jesus Christ. Called and qualified by God, to
be a mighty engine in subverting the empire of darkness, he met
with formidable opposition, wherever he went to preach the un-
searchable riches of Christ. But, like the sun in his course, he was
not to be diverted from the path he was appointed to pursue. Holi-
ness was the grand object at which he uniformly aimed, and to
which he endeavored to conduct his hearers. He was not like those
feeble and timid souls who are content with being mere novitiates in
Christianity ; but, launching into the deep things of God himself, he
endeavored to present “ every man perfect in Christ Jesus.”

The better to facilitate his benevolent design, he urged the Corin-
thians to holiness, by presenting the law and the gospel in contrast.
The law he denominates the ministration of death, because it ascer-
tains sin, and condemns to condign punishment. But the gospel he
calls the ministration of life, as its grand business is to proclaim the
doctrine of justification, and to show how God can “ be just, and yet
the justifier of him who believeth in Jesus.” Although there was a
glory which attended the giving of the law upon Sinai, so that even
the body of Moses partook of the effulgence, in such a manner that
the children of Israel could not steadfastly look upon the face of
Moses; yet it was eclipsed by the superior glory of the gospel,
which not only looks with equal abhorrence on sin, but furnishes a
method to forgive it; to remove its guilt from the conscience; and
88 REV. B. F. LAMBORD'S SERMON

entirely save the soul from its infection. The law, with its apparatus
of ceremonies and sacrifices, was only a shadow or general outline
of spiritual good ; but the gospel is the substance or thing represented.
The law detained its worshippers in the outward court, interdicting
their approach to the superior privileges of the gospel, by a veil of
types and shadows. But the gospel throws down the partition, and
introduces the believer into the holy’of holies. The disciples of
Moses had a veil over their minds, so that they were ignorant of
‘the spiritual meaning of their own law; but, under the Christian
dispensation, “‘ We all, with open face beholding as in a glass the
glory of the Lord, are changed into the same image from glory to
glory, even as by the Spirit of the Lord.”
These words lead us to contemplate

I. Tur Grand OBJECT PRESENTED IN THE TEXT.
Il. Tue circumstances OF THE BELIEVER RESPECTING IT.
Il. Tue errecr wHICH THIS VIEW PRODUCES.

I. Tue @RaND OBJECT IN THE TEXT.

This is the glory of the Lord. What a stupendous contempla-
tion for a finite mind! It is with hesitancy that the most improved
intellect dares approach this abyss of divine wisdom, with no
adequate means of acquiring a knowledge of its dimensions. ‘ Who
can by searching find out God?’ But, although we may not expect
to fathom the mystery involved in the divine perfections, yet we are
permitted to gaze, wonder and adore. By the glory of the Lord,
we are to understand his moral attributes, his wisdom, power, holi-
ness, Justice, goodness, veracity and mercy. But the refulgent glory
of these perfections can no more be viewed directly by our moral
vision, than the resplendent luminary of heaven can by the bodily
eye.

“ While thee, all infinite, I set,
By faith, before my ravish’d eye;

My weakness bends beneath the weight—
O’erpower’d, I sink, I faint, I die.”

But in condescension to human weakness, and the better to assist
our view of the divine glory, God has furnished us with a glass or
mirror. The glory of the Lord is exhibited,

1. In the works of creation. “For the invisible things of him
from the creation of the world are clearly seen, being understood
by the things that are made, even his eternal power and Godhead.”
The visible works of God as clearly refer to his invisible perfections,
as any piece of mechanism does to the ingenious artist who wrought
it. ‘The immensity of these works declare his omnipotence ; their
vast variety and contrivance, his omniscience ; their singular adap-
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 89

tation to the most beneficent purposes, his infinite goodness. “The
heavens,” says the Psalmist, “declare the glory of God; and the
firmament showeth his handy work.” The language composing
these truly eloquent lectures is too plain not to be understood ; and
so legible are their characters, that even the most unpolished and
barbarous nations, who are destitute of skill, either in languages or
letters, are able to cormprehend their meaning. Indeed a man may
as well doubt there is a sun, while surrounded at mid-day with the
splendor he emits, as to question the existence of an infinitely wise
and powerful being, while he devoutly contemplates the starry heav-
ens. Could we accompany the astronomer while he wanders through
the immeasurable fields of space, and see him take the dimensions
of those ponderous planets which the night unfolds, and calculate
their distances and revolutions, our souls would be illumined with
a celestial radiance at a scene so sublime. ‘The sun in the centre
of the planetary system, surrounded with his primary or principal
planets, and those with their secondary or accompanying satellites
in their annual revolution, present each a view of the Creator’s glory,
as cannot fail to fill the devout mind with admiration and gratitude.
When we contemplate a system of worlds, some of which are thou-
sands of times larger than our earth, situated millions of miles from
the central Juminary, and travelling round it with the utmost regularity
and exactness, with a velocity of thousands of miles every hour ;
what elevated conceptions must we have of that glorious being, who
understands and applies the laws by which this stupendous system
is governed!

“ What though no real voice or sound
Amid their radiant orbs be found;
What though, in solemn silence, all
Move round our dark terrestrial ball;
In reason’s ear they all rejoice,

And utter forth a glorious voice ;
For ever singing, as they shine,—
The hand that made us is divine.”

If, descending from a contemplation of the starry heavens, we
bend our attention to our globe and its productions, and take a view
of the animals that move upon its surface, we shall behold the glory
of God in every grade of animated and inanimate nature, from the
feeble mite to the stately elephant, from the pebble to the snow-capt
mountain. The air and water teem with life. And there is so
much of God to be seen in the mechanical organization of the hu-
man frame, that even an Atheist, candidly contemplating it, must be
cured, and with the devout Psalmist exclaim, “I will praise Thee,
for I am fearfully and wonderfully made: marvellous are thy works,
and that my soul knoweth right well.” Psalm cxxxix. 14.

N
90 REV. B. F. LAMBORD’S SERMON

2, A superintending providence shows the glory of the Lord.
The Lord has not formed the world by his wisdom, and then aban-
doned it and its inhabitants to the blind impulse of chance ; but, like
a forecasting and ever watchful machinist, he keeps every part of
the vast and complicated machinery in order. Although the nature
of that secret energy which governs both the natural and moral
world may be involved in mystery to finite minds, yet we are not at
liberty to question clearly authenticated fact, merely because we
understand not the manner in which it is effected. ‘To have a view
of God’s glory, as exhibited in the kingdom of providence, we are
under no necessity of selecting those sudden and unexpected vicis-
situdes, which have occasionally astonished the nations, and directed
their wandering attention to the hand of God. We need not have
recourse to the history of worldly heroes, whose enterprising and
ambitious spirit has prompted them to achievements which have cost
the treasures and blood of nations. We may confine our observa-
tions to those whose earthly pilgrimage has passed in the humbler
walks of life, and who have possessed nothing splendid to recom-
mend them to public observation. Select, for example, the family
of Jacob. Who would have supposed, when so dark a cloud hung
upon his prospects, that such a course would have been pursued to
raise him to competency, comfort, and respectability? But in this
providence there was a wheel within a wheel, which, though not
disclosed, was regularly revolving, to bring prosperity to the afflicted
patriarch. His darling Joseph is taken from him; Simeon is de-
tained as a hostage in a strange country; and a further demand is
made for his beloved Benjamin. No wonder the venerable patri-
arch exclaimed, “ All these things are against me !”? But when he
was restored to the embrace of his long lamented Joseph, the per-
plexing enigma was explained to his satisfaction.

It is in this way, that some apparently trivial occurrence some-
times conducts to a revolution even in a mighty empire. With much
deliberation men project their favorite plans ; they imagine every
precaution has been taken, and adequate provision made against any
evil that may be apprehended ; and, after such prudent measures,
they think every thing must be perfectly guarded and secure ; but
some little event, to which their eagle vision did not extend, has
transpired, and lo! the whole course of things has taken a new di-
rection, and blasted their highest hopes. Who can butsee the hand
of God in this! By the decree of Augustus, to enrol and tax the
Roman empire, Joseph and Mary were called from their beloved
obscurity : and thus the prophecy was accomplished that Messiah
should be born at Bethlehem. Counter-currents may thréaten to
impede and turn out of its course the tide of human affairs; but the
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 91

invisible hand of God guides and overrules its devious windings, till
it is swallowed in the ocean of the divine design, the glory of God
and the good of his devoted people.

That sin has marred the peace, disturbed the order, and sullied
the glory of the moral world, is no argument against the perfection
of God’s government. He does not govern moral agents by an ar-
bitrary exercise of power, as he does the planetary worlds. These,
having no capacity to choose the course they describe, are kept in
motion by that omnipotent Agent, who formed and gave them their
original impulse. But man possesses a power to choose, will, de-
termine and act. Without such a power, he could have no meral
capacity, nor be under any moral obligation. A being who is not
at liberty to act, cannot be denominated virtuous or vicious. It is
this power of choice, that explains and vindicates God’s conduct to-
wards man as a moral agent. With respect to particular events, the
divine government is sometimes so involved in obscurity, that it is
difficult to satisfy ourselves as to the end proposed in certain arrange-
ments ; but when the mist scatters, we see that God had our greatest
good in view, even in those dispensations which appeared to be
against us. ‘The cause of virtue and religion may seem at times to
languish under the arm of oppression; serious godliness may be
threatened by an overwhelming torrent of infidelity, so that we may
be tempted to believe that God has abandoned the world to lawless
anarchy, and no longer makes any distinction between vice and vir-
tue. But while he suffers the wicked to triumph, it is that his justice
may be the more conspicuously illustrated in the destruction of those
who abuse his patience and long-suffering.

3. But it is in the work of redemption that the divine attributes .
are most conspicuously declared and harmonized. Here “mercy
and truth meet together ; righteousness and peace kiss each other.”
But a limited view of this stupendous work nearly overpowers the
human faculties, and we are constrained to exclaim, ‘“‘O the depth®
of the riches both of the wisdom and knowledge of God! how un-
searchable are his judgments, and his ways past finding out.” Re-
demption is the divine expedient to restore fallen man to the favor
of his God, by virtue of the vicarious and sacrificial death of Christ,
the incarnate Son of God. It signifies that we are covered from the
avenging justice of God, by the atonement of Christ. We are bought
off from the curse of the law, not with corruptible things, such as
silver and gold, but with the precious blood of Christ, as of a lamb
without blemish and without spot.” The more clearly to discover
the harmony of the divine attributes in this wonderful work, we
must take a view of the wretched condition of man, at the time
such an expedient became necessary. He was a fallen, guilty,
helpless creature. Originally he was made in honor, and constituted
92 REV. B. F. LAMBORD’S SERMON

governor of this lower creation. God designed to govern him by a
holy law, suited to his nature, which entailed glory and eternal life,
on perfect obedience ; but indignation, and wrath, and eternal per-
dition, on the violation of this law. Man sinned, and fell under the
curse. At such a flagrant act of rebellion, the injured Lawgiver
could not stand an unmoved spectator. The earliest idea we form
of God is, that he is a holy being, and possesses an infinite love of
order, in every thing which tends to promote the good of the uni-
verse. He takes infinite complacency in his own work, because it
is fit and right, and in accordance with his character ; and every
thing in his rational creatures which resembles his infinite rectitude,
affords him satisfaction.

As sin had introduced so much disorder into his creation, God
must be infinitely offended with it. And, in proportion to the inten-
sity of displeasure which sin had produced in the divine mind, such
arrangements would be adopted and pursued, as would be the most
likely to convince the sinner of the dreadful effects of rebellion.
And whatever course this might be, the mind cannot be too deeply
impressed, that the restoration and promotion of moral order, and
not the gratification of any angry passions or furious resentment,
must be the grand object of the Lawgiver. We are not to suppose’
that the punishinent of sin is a matter of arbitrary appointment, to
gratify an unprincipled tyrant, but the deliberate demand of equity
and justice. If there is any reason to be assigned, why respect
should be paid to the laws and majesty of Heaven, the same reason
vindicates the divine character and administration, after they have
been insulted. It would be pouring the utmost contempt upon the
wisdom of God, to suppose that he requires obedience to his com-
mands, and yet takes no interest in supporting their authority against
the insults of his subjects. An indiscriminate distribution of favor
would evidently frustrate the design of moral government. Under

*such a relaxation of government, the consequences must be perni-
cious, not only in this world of free intelligences, but through the
vast dominions of God. Indeed, it is essential to the honor and
rights of Jehovah, that the evils threatened be inflicted upon the
offenders, unless some other course can be devised, which will
equally secure the honor of the divine government. That fallen,
guilty, polluted, helpless man can make this satisfaction, no candid
person will soberly contend. And as to that superior order of beings
who never transgressed, they owe the full exercise of their angelic
powers to their Maker, and hence can, by no works of supereroga-
tion, procure favor for the rebellious. It was in this state of things,
when despair sat brooding on the saddened visage of the apostate
race, that God’s wisdom contrived, and his arm wrought, salvation
for us. “God so loved the world, that he gave his only begotten
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 93

Son” to be an expiatory sacrifice for sin. In this method, which
grew out of the deep and unsearchable counsels of heaven, God
hath shown mercy to man, and manifested his infinite displeasure at sin.

There were obstacles in the way of man’s restoration to the divine
favor, insurmountable on any principle but the scheme God had de-
vised. The eternal Lawgiver has in the first outset declared, “The
soul that sinneth, it shall die;” and truth urges the faithfulness of
God to execute the sentence upon the sinner. To rescind the de-
cree would argue imperfection in Jehovah ; to revoke the sentence
would do violence to his own perfections: his justice demanded
satisfaction for a violated law; his holiness rendered it necessary
that he should show his utter abhorrence of sin; his truth stood
pledged to execute the sentence which he had annexed to the vio-
lation of law; these secured no alternative for God, no hope for
man. But Christ, by becoming our surety, removed all these im-
pediments: he magnified the law, by enduring its penalties, and
made it honorable, by obeying its commands; he also satisfied his
Father’s justice and holiness, and afforded to the universe the most
awful and convincing proof, that sin cannot be committed with im-
punity. Here is a depth of wisdom and grace, at which heaven
stands amazed! Well does the apostle exclaim, “Great is the
mystery of godliness.” Such glory was never before reflected on
the divine perfections.

There was a manifest necessity for a mediator between God and
man; and the wisdom of God is apparent in appointing his own Son
for this important undertaking. To effect reconciliation between
adverse parties, it is necessary that the mediator occupy an elevated
stand, both in the esteem of the king, and in the public mind. But
the “ Mediator of the new covenant” is a being of infinite dignity.
He is the “brightness of the Father’s glory, and the express image
of his person.’ ‘ Being in the form of God, he thought it not rob-
bery to be equal with God.” Thus qualified, he would not com-
promise or divide the blame ; but demonstrating that it rested alto-
gether with the rebellious subject, without qualification, he at
once condemned the outrage. ‘To insure success to his mediation,
he was perfectly clear from participating in the offence; he was
without sin, nor was guile found in his mouth. ‘The extraordinary
method resorted to by God, to introduce him amongst men, per-
fectly secured him from that moral infection, which has, through the
fall, become natural to human nature. ‘These are the things into
which the angels desire to look: well may they be thought worthy
to command the admiring contemplation of man.

Il. Tue crRCUMSTANCES OF THE BELIEVER RESPECTING IT;
with open, or unveiled face, beholding, as in a glass, the glory of
94 REV. B. F. LAMBORD'S SERMON

the Lord, he is changed into the same image, from glory to glory,
even as by the Spirit of the Lord. .While Moses was carrying on
his mediation with God in the mount, in behalf of the Israelites, he
became adorned with such a miraculous radiance, from an emission
of the divine glory, that, on his return, Aaron and the children of
Israel were actually terrified. This glory carried with it the mest
convincing credentials that his professed correspondence with the
Deity, in his absence from them, was something more than mere
pretence. It became necessary for him to veil his face, in order to
converse with the people. But Moses was not more veiled {rom
the Israelites than is Christ from the sinner. The eyes of his un-
derstanding are darkened, so that, in his view, the adorable Saviour
possesses neither form nor comeliness. Darkness has covered the
earth, and gross darkness the hearts of the people. The veil of
the covering is not circumscribed either to Jews or Gentiles ; but
is indiscriminately spread over all the earth. ‘The works and prov-
idences of God, the most elegant pictures of the divine perfections,
display the wisdom of their Author infinitely more than the most
delicate touches of the pencil can the taste and ingenuity of the art-
ist. But, like one shut up in a dark room, the sinner discovers no
object ; much less can he decipher the striking characters which
surround him. All is to him involved in the thickest darkness. God
is before and behind, and on either side of him, but he doth not
perceive him. Reasoning man, calling in revelation to his aid, may
carry his speculations upon the divine character to the highest pitch ;
but it will remain an immutable truth, that “the world by wisdom
knows not God.” But the believer has this veil removed, and with-
out obstruction views the brightness of the Father’s glory. A flood
of divine light has burst upon his mind, and dispelled the moral
gloom with which he was surrounded. The Lord has led him by
a way he knew not; and now crooked things have become straight,
and rough places smooth. He finds that many of the mysteries,
and all the contradictions, which he supposed to have pervaded the
Bible, are to be traced to the blindness and depravity of our fallen
nature. Every object in the moral world to him wears an entirely
new aspect. “The precious volume of inspiration, over which he
had so rapidly and heedlessly passed, without selecting a single gem,
now appears like a rich and extensive mine, sparkling with diamonds
of immense value. However imperfect his spiritual vision may be,
there is no doubt attending the fact that he beholds the King in his
beauty. He is now able to say, with confidence and delight, “ that
which was from the beginning, which we have heard, which we
have seen with our eyes, which we have looked upon, and our hands
have handled, of the word of life.” Beholding implies something
more than a transient glance ; it supposes a continued, improving
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 95

view of the divine glory. The darkness and blackness which in-
volved the frightful summit of Sinai, interspersed with flashes of
lightning and gleams of fire, rendered it a terrible and repulsive ob-
ject of contemplation. They could not endure that which was com-
manded ; and so terrible was the sight, that Moses said, “I exceed-
ingly fear and quake.” But the gospel presents every thing which
is inviting. Grace and truth came by Jesus Christ. The city of
the living God, the heavenly Jerusalem, an innumerable company
of angels, the church of the first born, and, especially, Jesus, the
Mediator of the new covenant, pouring out the blood of sprinkling,
have so much that is attracting, invigorating, and comforting, asso-
ciated with them, that it might be thought astonishing that any object
of sense should ever divert our attention.

Bui although the believer beholds the glory of the Lord, with
unveiled face, yet, in this life, it is in a state of comparative imper-
fection; for it is as in a mirror. As a reflector, how highly soever
polished, does not throw back upon the observer all the rays it con-
centrates, so neither do the works and ordinances of God convey
to the pious worshipper the full amount of the divine glory ; but this
revelation is suited to his present circumstances. What the Lord
said to Moses, though under an inferior dispensation, is equally ap-
plicable to the most cultivated believer, under the fullest dispensa-
tion of the Spirit: “Thou canst not see my face; for there shall
no man see my face and live.’ Moses desired to see the unveiled
and immediate majesty of God ; but God declared no human being
could bear it; hence, he laid his hand upon him, to conceal the
overpowering effulgence; allowing him a view only of his back
parts, or such rays as were tempered to his present condition. Our
view here, even of earthly things, is very limited ; how much more
must it be of heavenly! And he who knows most, must confess
that it is through a surrounding haze that he contemplates objects
which afford him so much intellectual pleasure and improvement.
Those giant intellects which have taken so wide a range through the
fields of science, and, seemingly, grasped every thing to which hu-
man thought can reach, have, on a comparison of their scanty at-
tainments with those of the inhabitants of heaven, felt and confessed
their nothingness. But it is faith which gives a present subsistence
to future and eternal things. This divine principle conveys to the
mind that knowledge of God and heaven that human science can
never furnish. Had the telescope been invented at the time the
apostle wrote, we should have supposed he referred to something of
that kind ; for, as that instrument augments and brings distant objects
near, so faith magnifies, and acquaints us with, the most distant ob-
jects in the moral firmament.
96 REV. B. F. LAMBORD'S SERMON

“Faith lends its realizing light ;
The clouds disperse, the shadows fly ;
Th’ Invisible appears in sight,
And God is seen by mortal eye.”

If an air of mystery should seem to brood over some parts of prov-
idence or revelation, and every particular respecting the introduc-
tion and expiation of moral evil is not explained to our entire satis-
faction, it does not follow that these things are incapable of explana-
tion, but that we are in a state of trial, and see things as in a mirror.
In a probationary state there is room for the exercise of faith, pa-
tience, submission, and hope; but when death rends the veil of
sense, and introduces the believer to the realities of heaven, there
will be no demand for these graces. This is the infancy of our ex-
istence ; and it is as unreasonable to expect that wide grasp of the
vast and various operations of grace and providence, for which, at
a future period, we may be prepared, as that an infant should sud-
denly acquire the knowledge and strength of a full grown man.
“The wise Author of our existence,” says Mr. Fletcher, “ initiates
us not immediately into the mysteries which lie concealed under
many of our doctrines, for the very same reason that a mathema-
tician conceals the most obscure parts of his science from the notice
of his less intelligent pupils.” But, with all the disadvantages un-
der which the Christian labors, he hails a day which prophets and
righteous men desired in vain to see. He beholds a glory in the
cross of Christ which is hid from the wise and prudent of this world.
The veil which intercepted his view of God reconciled to him in
Christ, is rent from the top to the bottom; and he is no longer an
outward court worshipper, but enters into the holiest by the blood of
Jesus. He now clearly sees that the kingdom of God is not meat
and drink, but righteousness, and peace, and joy in the Holy Ghost;
and that righteousness cannot come by the law, nor pardon by the
sacrifices, but by faith in “the Lamb of God who taketh away the
sin of the world.” We now consider,

If. Toe errecrT WHICH THIS VIEW PRODUCES.

“We, beholding, are changed.”” This effect is,

1, Rational. 'There is in man a strong propensity to imitate.
This has a greater influence than many suppose, in framing his char-
acter ; for he becomes good or bad, happy or miserable, in proportion
as he resembles the virtuous or vicious examples around him. And,
indeed, many advantages result from this aptness to imitate, of which
we should be totally deprived without it. But then the character,
happiness, and salvation of man, depend much upon its due regula-
tion. This appears to be the line of demarkation between vice and
virtue. Overleap this boundary, and it becomes dangerous, if not
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 97

fatal. The unsuspecting person approaches the company of the ig-
norant and vile, and perhaps nothing strikes him with greater horror
than the idea that he shall ever be guilty of these abominations which
he witnesses in others. But, gradually, he overcomes his reluctance
to vice; his correct sentiments and habits are supplanted; and he
can, without emotion, perpetrate those crimes at which he once shud-
dered. Associating with the infidel, he has lost his respect for that
sacred volume which was the guide of his youth; and can, with flip-
pancy, apply the infidel epithet of superstition and priestcraft to the
religion of the Bible. Once he feared an oath; but in the school of
vice he has inhaled the pestiferous fumes of the bottomless pit, and
can now, with ease, belch forth the dialect of hell. He has become
completely transformed into that very image upon which he once
looked with a mixture of grief and indignation. On the contrary,
those who choose godly companions are likely to imbibe their princi-
ples, and, like them, to become pure and elevated in their views and
feelings. Whatever is pure, peaceable, and of good report in them,
they almost insensibly transcribe into their own character. How rad-
ically transformed, then, must be the moral character of the man who
steadfastly beholds the glory of the Lord! The brilliancy which
Moses’ countenance acquired, in consequence of his being with God
forty days in the mount, is but a faint emblem of the glory impressed
on the soul that holds communion with God. . He views the divine
perfections, and his impassioned soul goes out with desire to imitate
whatever is imitable in the best of beings. In his admiring gaze he
loses sight of every’ other object,—he forgets all minor concerns.
Caught up, as it were, with Paul into the third heavens, or transported
with the three disciples to the delightful summit of Tabor, he is fa-
vored with these views of God, which nearly overpower his faculties ;
and, in this heavenly place, he says, “ It is good to be here.” Now
he feels the transforming energy of faith. His sensual nature dies,
and he partakes of the divine nature. Beholding the wisdom of
God, as displayed in creation, providence, and redemption, he be-
comes truly wise; contemplating his power, he puts on this divine
panoply, and is thus prepared for the most violent assaults of his ene-
mies. While musing upon the truth, mercy, holiness, and justice of
God, these amiable qualities are impressed, as by the hand of Jeho-
vah, upon his heart. Persuaded of God’s love to him, he loves him
who begat in return, and is disposed also to love those who are be-
gotten of him, with a pure heart, fervently. Nor are his kmd regards
circumscribed entirely to the household of faith ; but as “the Father
of the spirits of all flesh” is loving and beneficent to every man, so
his generous good will extends to the whole race of Adam.

2. This effect is progressive. He is “changed from glory to
glory ;” that is, he has a continued succession and increase of this

f

&
98 REV. B. F. LAMBORD’S SERMON

glorious conformity to God. This work of grace is both progressive
and instantaneous. As a man may be gradually dying some time be-
fore he actually expires, so, in the crucifixion of our old man, there
isa painful course of mortification and heart-rending agony, until sin
is separated from the soul. In that instant he is dead to sin; and, as
the soul cannot remain a vacuum, it is filled with the love of God.
The declining patient had passed through a gradual change, day after
day ; but how different and infinitely surpassing is the change wrought
by death! And the change effected in the believer, when sin is de-
stroyed, and he enters the rest of perfect love, infinitely surpasses all
his former conceptions of this mighty work. When he was justified
by faith, he met with a wonderful change ; but he was chiefly struck
with the dying love of his Saviour, and melted in view of his cross.
He had peace with God, and love moving his heart to all the fallen
race. He now concluded that all his enemies were slain, and that he
should know darkness, unbelief, fear, and sorrow, no more. But God
was preparing him for these severe spiritual conflicts, which were to
ensue as the precursors of a glorious victory over sin. After the
ecstasy which his translation into the kingdom of God had occasioned
measurably subsides, he takes a more comprehensive and accurate
view of the rectitude, purity, and love of God, and the plan of re-
demption ; and is now convinced that, without holiness, no man shall
see the Lord. He is pained to find in his heart so much that is un-
like the ever blessed God ; but, believing there is a sufficiency in the
atoning blood to make him every whit whole, he repairs to it with all
the agony of desire, and the confidence of faith, saying, “ Lord, if
thou wilt, thou canst make me clean.” ‘Then Jesus touches him,
saying, I will; be thou clean.” He is now cleansed from all his
filthiness, and separated from his idols; the heart of flesh is given
him, and he is prepared in holiness and righteousness to serve God
all the days of his life. Now the soul occupies its proper sphere in
the moral firmament. Its eccentric wanderings have ceased ; and,
feeling the attractive force of the “Sun of righteousness,” it constantly
and regularly revolves around him as its centre. The desires, hopes,
passions, and affections of the soul centre in God, and are swallowed
up asa drop in the ocean. It is thus the believer is changed “ from
glory to glory.” The leaven of holiness pervades the whole mass,
and converts it into its nature; so that he is “ filled with all the ful-
ness of God.”

3. This work is spiritual— As by the Spirit of the Lord.” It
is not of works of righteousness that we are saved, but by the washing
of regeneration, and the renewing of the Holy Ghost.’ We are his
workmanship, created anew in Christ Jesus. God has so contrived
the scheme of redemption, as to secure the glory of saving the sinner
to himself; hence, says the apostle, “He that glorieth, let him glory
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 99

in the Lord.” The whole fabric of self-righteousness is prostrated in
this great work of God. The boasting Pharisee may, with a self-
approving sinile, tell of his tithes, fastings, and prayers, and substitute
these for spiritual regeneration; but God declares, “ Except your
righteousness exceed the righteousness of the Scribes and Pharisees,
ye shall in no case enter into the kingdom of heaven.” Though faith
is the instrument by which this moral transformation is effected, yet
the Spirit is the grand agent that worketh all in all. Not by wisdom,
or by might, but by my Spirit, saith the Lord of hosts. Indeed,
without the Spirit, no object can be presented to our moral vision.
We know nothing of the excellency and glory of the Saviour, only
as the Spirit reveals him. “ But when the Comforter is come, whom
I will send unto you from the Father, even the Spirit of truth, which
proceedeth from the Father, he shall testify of me. He shall glorify
me, for he shall receive of mine, and shall show it unto you.” The
Spirit furnishes the instrument, or mirror, in which we behold the
glory of the Lord ; for “all scripture is given by inspiration of God ;
and holy men of old spake as they were moved by the Holy Ghost.”
We are equally dependent upon the Spirit for the faculty of vision ;
for the natural man receiveth not the things of the Spirit of God;
for they are foolishness unto him ; neither can he know them, because
they are spiritually discerned.” It is in the light of the Spirit, that
we discover the moral infection adhering to our natures, and joyfully
espy the fountain for cleansing opened in the Redeemer’s side. In
the strength of the Spirit we contend against spiritual wickedness, so
as to obtain victory. The Spirit helpeth our infirmities: for we know
not what we should pray for as we ought: but the Spirit itself maketh
intercession for us, with groanings which cannot be uttered. He
stamps the image of God upon our hearts, separates us to his service,
and seals us unto the day of redemption. ‘In whom also, after ye
believed, ye were sealed with that Holy Spirit of promise which is
the earnest of our inheritance.” ‘Ye are manifestly declared to be
the epistle of Christ ministered by us ; written not with ink, but with
the Spirit of the living God; not in tables of stone, but in fleshly ta-
bles of the heart.” The Spirit dwelling in the believer in all his
vivifying, comforting, and sanctifying energy, is the peculiar glory of
the Christian dispensation. Here the spiritual building is erected,
adorned, finished to the top-stone, and filled with the glory of the in-
visible Deity.

IMPROVEMENT.

1. This subject assists us to form a right estimate of the gospel.
No other system can produce that moral transformation in man which
is absolutely necessary to qualify him for heaven. Sinai may thunder
and blaze, and spread terror and dismay around, forbidding even a
100 REV. B. F. LAMBORD’S SERMON

beast, at the peril of life, to approach ; but it holds out no encourage-
ment to the guilty and polluted—no shelter for the captive exile : it
knows nothing of pardon, or tle renewing of the Holy Ghost. The
law makes sin appear exceedingly sinful; but it is the province of the
gospel to pardon. “The law is our schoolmaster, to bring us unto
Christ, that we might be justified by faith ;” it cannot save, but con-
ducts us to his door where alone salvation is to be found. Under its
tuition, we find that all our righteousness is as filthy rags, and that our
sacrifices, however numerous and costly, cannot put away sin. The
gospel presents Christ crucified for us. ‘This is the ground where we
may safely cast anchor. There is no othe name given under heaven,
amongst men, whereby we can be saved. ‘This, O sinner, is thy only
hiding-place from the wind, and this thy only covert from the tempest
of almighty wrath. Tarry not in the plain till overtaken by the
Avenger of blood; but escape for thy life to Mount Zion, where the
blood of sprinkling may pacify thy conscience, and wash away thy sin.

2. We learn why Christians advance no faster in holiness. It is
not because they have not sufficient inducements and helps ; but they
do not steadfastly behold the divine glory. If occasionally they get,
as it were, into the mount of transfiguration, they do not, by watch-
fulness and prayer, retain the impression they received ; but, when
duty calls them to descend amidst the attracting objects of sense, they
let down their watch, and lose ground. It is abiding in the holy
place, that we feel “all the silent heaven of love.” If we rapidly
pass a fire, we are but partially influenced by its heat; but if we
stand where its full power may be felt, our whole system becomes so
impregnated therewith, as to change our very color. God is a flame
of love; and it is morally impossible for us to be in the habit of com-
muning with him, and not be changed into the same image from glory
to glory.” Come, then, holy brethren, partakers of the heavenly
calling, be not ‘satisfied with being dwarfs in religion, but, in the
strength of Jesus, determine to be giants in grace. Launch into the
ocean of perfect love. Water the precious seed of truth with watch-
fulness and prayer, and, though as small and unpromising as the mus-
tard seed, it will become a great and flourishing tree.

3. We learn the importance of a steady faith in Christ. Asteady,
unsbaken confidence in the Saviour, is the fruit of an obedient faith.
It is only by continuing rooted, grounded, and settled in the faith of
the gospel, that we shall be able to quench the Jiery darts of the
wicked, and retain the enjoyment of pure and undefiled religion.
Every thing to the Christian depends on a steady, abiding faith; its
exercise secures his peace with God; by it he overcomes the world
and through it he is saved with a present salvation. It is by this faith
that he is enabled to walk so as to please God, and make successful
progress in the way to heaven. Through faith he subdues his foes,
ON THE TRANSFORMATION OF THE SOUL BY FAITH. 101

works rizhteousness, obtains promises, has his weakness made strong,
waxes valiant in fight, and turns to flight the armies of the aliens. He
presses onward towards the mark for the prize, and looks with ear-
nest expectation for the help he needs to assist him to run so as to ob-
tain. He has learned that it is impossible to succeed in the Christian
warfare independently of the aid and interpositions of divine grace ;
he is more and more convinced of the truth of the Saviour’s saying,
that “without ine ye can do nothing ;” and that it is only by the
strength he supplies through faith, that he shall be sustained through:
his present conflicts. If it were not for the powcr be receives through
faith in Christ, his soul would sink into discouragement and despair ;
but, having learned to live and walk by faith, he knows exactly how
to obtain the strength and assistance his case requires. He finds the
only safety of his soul, as a Cliistian, is in looking to Jesus.

Finally. Perinit ine to inquire, At what are you looking? At the
splendor of this world? It is not strange that Satan should hold out
to you this gaudy bait, and promise you, as he did the Saviour, Jf
thou wilt worship me all shall be thine. But that you be not seduced,
remember, “all these things shall be dissolved ; for the elements shall
melt with fervent heat; the earth also, and the works that are therein,
shall be burnt up.” What will sustain your hope, when the moun
tains melt at the presence of God? Where can you find a refuge,
but in the pavilion of the Almighty, when worlds on worlds shall be
blended in promiscuous ruin? "Take another look at religion, before
you consent to part with her for ever. Whose image and superscrip-
tion hath she? Your reason and conscience supply the answer.
“ Render, therefore, unto Casar the things which are Cesar’s, and
unto God the things which are God’s.”

10*
SERMON X.

 

BY THE LATE REV. JAMES SMITH,

OF THE BALTIMORE CONFERENCE,

PUBLISHED BY SPECIAL REQUEST.

ON THE INCAPACITY OF THE NATURAL MAN TO RECEIVE THE
THINGS OF THE SPIRIT OF GOD.

1 Cormnrurans u. 14,

BUT THE NATURAL MAN RECEIVETH NOT THE THINGS OF THE SPIRIT OF
69D: FOR THEY ARE FOOLISHNESS UNTO HIM: NEITHER CAN HE KNOW THEM,
BECAUSE THEY ARE SPIRITUALLY DISCERNED,

Sr. Paut speaks, in this chapter, of two species of wisdom. The
one he denominates the wisdom of man, which: he disclaims in the
exercise of his ministry; the other he calls the wisdom of God,
from which he professes to derive his resources as a minister of Je-
sus Christ. He urges, that “ the prances of this world” were igno-
rant of this wisdom, and alleges in evidence, their having “ crucified
the Lord of Glory.” He also maintains, that man, by the exercise
of his own unassisted faculties, is, from the nature of the subject,
utterly incapable of discovering originally, or of fairly appreciating
when declared, “the” blessings “which God hath prepared,” and
in the gospel announced, “ for them that love him.” In illustration
of this idea, he introduces our text; ‘ For the natural man receiv-
eth not the things of the Spirit of God: for they are foolishness unto
him: neither can he know them, because they are spiritually discern-
ed.”” Before we enter upon the discussion of the principles laid
down in the text, it may be proper to fix the sense of some of the
phrases employed in it. First, when it is said, “the natural man
receweth not the things of the Spirit of God,” &c., it may be proper
to ascertain what is meant by the natural man.

As to the character of the truly natural man, there is some diver-
ON THE INCAPACITY OF THE NATURAL MAN. 103

sity of opinion. Some suppose that man in his truly natural state,
was a religious creature; and that the disorders, which distinguish
human nature in its present condition, are but so many corruptions
of it, and are, properly speaking, unnatural. To this idea, when
properly understood, we have nothing to object. But St. Paul here
speaks of the natural man as his character is made known to us by
experience : in that vitiated and mortal state which characterizes the
race which Adam propagated after his fall from his pristine purity
and dignity. Secondly, when it is said, “ the natural man receiveth
not the things of the Spirit of God,” &c., we are not thence to con-
clude that he is incapable of being brought, through any agency
whatever, within the ordinary compass of providence and grace, to
a correct understanding of them; but that, by the exercise of his
own natural faculties, without the agency of the Spirit of God, he is
incapable of acquiring such knowledge. Having premised thus
much, let us inquire,

1. What are the things of the Spirit, of which the apostle speaks.
In general, we conceive, they are those peculiarities in Christian
experience, which are effectuated in the human character, through
the agency of the Holy Spirit, in accordance with the freedom of
the human will, in the work of the soul’s salvation. Let us contem-
plate them, Ist, with respect to the awakened sinner, in reference to
his sense of religious truth, the remorse of his conscience, and the
fears which terrify and alarm him. The Spirit of grace in bringing
the divine law home to the human heart in its spiritual application
to the inmost workings of the soul, as well as the external actions,
awakens the sinner to a just apprehension of the turpitude of his
guilt, and the imminence of his danger; while it produces in his
bosom a deep feeling of remorse, and “ fearful looking for” of “fiery
indignation and wrath to come.”

Of these views, feelings, and apprehensions, the natural man is
ignorant. He cries peace, when God has not spoken peace. He
presumes on his personal safety, while certain destruction is gather-
ing, and lowering over his exposed head. St. Paul sets forth this
idea, in the most commanding point of light, in his Epistle to the
Romans. See chap. 7th, &c. He says, “ L was alive without the
law, but when the commandment came, sin revived and Idied.” He
there states, that he was alive, as a Pharisee, without a spiritual appli-
cation of the divine law to his conscience, but when the command-
ment came home to his bosom and his case, sin revived, accumulated
strength, and slew all his hopes of salvation by the merit of his own
works. ‘That this was the apostle’s meaning is evident; for he was,
speculatively, well acquainted with the law or commandments, dur-
ing a considerable period of his life ; being educated “ at the feet of
Gamaliel,” a Jewish Rabbi. When did “ the commandment come O27
104 REV. J. SMITH’S SERMON

When, on an expedition of persecution, infuriated by a false, a mis-
taken zeal, to exterminate, if possible, the infant Christian church
from the face of the earth, a voice from heaven reached, not only
his external ear, but his inmost soul, crying, ‘ Saul, Saul, why per-
secutest thou me??? It was then he identified the doctrines of the
gospel with the truth of God. It was then he felt that he was a
sinner deserving the damnation of hell. “Sin revived,’ acquired
a power to slay him by arraigning him at the bar of the divine law
as spiritually applied to the inmost recesses of his heart, as well as
to his exterior deportment of irreligion and impiety, thundering out
its denunciations against his guilty soul. It was then, he felt he was
dead in law, while “ s?n revived” and slew all his hopes of salvation
by deeds of law; and his inquiry was, “ Lord, what wilt ruou have
me to do??? Whether St. Paul is here speaking of his own case,
personally, or personating that of another, awaking to a sense of his
danger, by means of the spiritual application of the law to his heart,
it is equally in point to our present argument. And thus enlightened
to see his danger, the awakened sinner feels the deepest and most
pungent remorse, on the remembrance of his past sins; conscience
wrings him with the deepest anguish, while his fears operate as an
active and vigorous incitement on him, to flee from the wrath to
come. The unutterably important question, “ What shall I do to
be saved 2’ is revolved in his mind with the deepest and most heart-
felt interest.

2d. The second article we propose to notice, as among the
“ things of the Spirit which the natural man receiveth not,’ may be
designated as that faith whereby a penitent sinner lays hold on the
divine promise, “ believe in the Lord Jesus Christ and thou shalt be
saved,” and through the promise, upon God in Christ Jesus as his
covenant God, claiming in Jesus Christ the righteousness of faith—
realizing the blood, righteousness, intercession of the Saviour, as
furnished on his behalf, prevailing in the court of Heaven for his
emancipation and pardon. Of this faith it is said, “wth the heart
man believeth unto righteousness, and with the mouth confession is
made unto salvation.” It is a faith, which very much, if not chiefly,
depends on the moral disposition of the soul. It may be justly
deemed one of “ the things of the Spirit of God,’ with reference
both to its means and its excitement. The truth which it embraces
is from the inspiration of God originally, and as presented to the
mind of man at any given time, his discernment of it, so as to take
a firm grasp on it, may ee be regarded as a fruit of gracious, per-
sonal illumination by the Holy Spirit. For, although the human
mind may, and no doubt does, act freely, in the exercise of this
faith.on the Son of God for pardon and acceptance, yet is it gra-
ciously assisted, succored and promoted in its exertions, by the
ON THE INCAPACITY OF THE NATURAL MAN. 105

Holy Spirit, enlightening and exciting it to this important and deeply
responsible duty. This principle of faith is carried forward in its
exercise to embrace other and higher objects of its confidence :
such, as God in Christ, as the believer’s reconciled Eather, as the
ground upon which he sends forth the spirit of his Son into his heart,
crying, Abba, Father: such, as the sanctifying influences of the
Holy Spirit cleansing the heart from moral pollution, and indeed,
the subject, “from all jilthiness of the flesh aud spirit, enabling
him to perfect holiness in the ;car of God’? such, as the fulfilment
of the divine promises, that Jehovah will not suffer his children to
be tempted inore thn he will enable them to bear, but will with the
temptation make a way for their escape: such, as that the “ Lord
God” will be to them “a sun and a shield ;”’ thut “he will give”
them “ grace and glory, and will withhold no good thing from them:”
such, as assuring them that if their “ earthly house of this taberna-
cle were dissolv.d,” they “have a building of Gud, a house not
made with hands, eternal in the heavens :” such, as the assurance
that, “ when he” (Jesus Christ) “ shall appear,” they “ shall be like
him,” for “they shall see him as he 1s :”” such, as though “7” (the
body of his saints) “¢s sown a natural body,” “it 1s to be raised a
spiritual body,” though “ it 1s sown in dishonor, it is” to be “ raised
in glory.”

3d. A third object which may be regarded as one of the things
of the Spirit, of which our text speaks, is the witness of the Spirn,
by which the believer is assured of his acceptance as a child of
God. “ Because ye are sons, God hath sent forth tie Spirit of his
Son into our hearts, crying, Abba, Father.”

This witnessing S ist —per tes upon the heart by imparting to it
“ neace, love, and joy in the Huly Ghost.” A peace not fanciful, but
substantial ; not transient, but permanent, free from the pangs of a
remorseful conscience, free from the thunders of the law—peace in
relation to the divine character and government; peace with all
mankind. This is a peace, too, which, as an object of specu-
lation, “ passeth understanding ;” it is a peace which the mere
reason of man, not enlightened by evangelical experience, cannot
understand: a peace which can only be fathomed, if it can fully
even then, by means of experience in the heart. A fine writer de-
fines it to be, “a divine taste of the powers of the world to come.”
A love to God, which implies a holy reverence for him, the warm-
est gratitude to him, with a strong sentiment of moral esteem “of
him, associated with a sense of his approbation pervading the whole
soul, and leaving not a doubt that its highest, and only felicity, is in
him, and from him, and strictly connected with, and arising out of
pleasing him, as the business of existence. :
106 REV. J. SMITH’S SERMON

A “joy in the Holy Ghost.” Not such as flows from wine ; not
such as arises from the gathering in of the first fruits; but a “joy
in the Holy Ghost.” A joy in its character and in its effects worthy
of its divine Original: it also is “ holy,’ notirregular ; rational, not
enthusiastic ; permanent, not transitory ; benevolent, not persecuting.
By these effects, or fruits, does the “Spirit of God’s Son testify in
the hearts of believers that they are sons, and if sons, then hetrs ;
heirs of God, and joint heirs of Christ, if so be that they suffer with
him, that they may be also glorified together.’ But these effects of
the Holy Spirit are unknown “to the natural man ;” he “ receiveth
them not. And why? Because, in the sense of our text, he dis-
cerneth them not. And on the same account they appear “ foolish-
ness to him.”

If. This brings us to the second general item in our subject ;
which is, to inquire why the natural man receiveth not the things of
the Spirit of God, and why they appear foolishness to him? In re-
ply to the first of these questions, we would lay it down as a full and
complete answer, and at the same time as an axiomatic principle in
theology, that the knowledge of these things can only be acquired
by means of experience, which experience he has not. The
knowledge of some natural truths can be obtained by experience
only; while the knowledge of others is obtained by reasoning, de-
ducing other truths from truths already known. And this principle
holds with respect to moral and religious, equally as with natural,
truths. The blind man cannot reason about colors, because his
reason has no data furnished it by experience, upon which he might
proceed. And so, in like manner, we’ may suppose the case of a
man possessed of all the other faculties.and affections of human na-
ture, except the passion of love, but this was sternly denied him by
nature : of course, he had never felt its exercise upon any one object
whatever. In such case, he would be as radically incapable of con-
ceiving of such a passion, or the sensation peculiarly distinguishing
its exercise, as the blnd man would be of judging of colors. And
for the same reason, he would be incapable of reasoning correctly
about it, or of drawing any just conclusion concerning it. But let
us now, for a moment; suppose the case of a man who had been
conscious, a thousand times, of the exercise of this passion upon
created objects, but had never once felt its action, evangelically
speaking, towards the Divine Being. Let us suppose him to make
the inquiry within himself, and endeavor to form an idea of the action
of this passion, and of the sensation accompanying it, when exer-
cised towards the Divine Being ; and what clue can we suppose him
to be in possession of to direct his judgment ? Perhaps it will be
replied, analogy: well, be it so; but we would take leave to re-
ON THE INCAPACITY OF THE NATURAL MAN. 107

mark, that this doctrine (we mean the doctrine of analogy) has,
perhaps, occasioned many an erroneous idea to be formed of reli-
gious enjoyment. For, it ought to be recollected, that our love of
objects, in general, when not perverted by corruption, rises in pro-
portion to our conception of their excellencies. But what concep-
tion has the natural man of the divine perfections? It is true, he is
obliged to admit, in a process of reasoning, that those perfections
are infinite and immense, from the impossibility of its being other-
wise ; but his positive perceptions of them are, doubtless, but very
poor; especially of the divine holiness, until his mind is irradiated
by divine illumination.

“The natural man” is but ill qualified, or rather, perhaps, utterly
unqualified, from the moral and religious condition of his mind and
heart, to form any thing like a correct judgment of the height, to
which the sacred passion of love, as exercised by the experienced
Christian, towards the Creator, may be, and is in fact raised, when
the corruptions of his heart are so far corrected, that i¢ moves in
delightful accordance with the dictates of his enlightened under-
standing. And equally, and for the same reason, is hie incapable of
conceiving of the heart-felt and truly divine felicity which accom-
panies the exercise of such a sacred passion, under such circum-
stances, towards so sublime an object. This subject is placed still
more remote from the apprehension of the natural man, from the
consideration that, in this matter, there is a reciprocal movement of
the love of the Christian believer, as exercised by himself towards
he adorable Creator; and the love of God to him, as exercised by
the Almighty towards him ; and upon him, shed abroad in his heart,
by the Holy Ghost given unto him. And all this accompanied by a
delightful and satisfactory assurance that it is so. In speaking of
the love of God towards the believer, in this case, we do not mean
simply, the love of benevolence, or that of beneficence ; but, also,
that of complacency ; which implies approbation of, and pleasure in,
its object. What a source of personal felicity to the Christian be-
liever, must be this reciprocal love of God to him, and the best
affections of his heart yielded up to God, sanctified by the blood of
the covenant, and the renewing Spirit of holiness! And by how
much it is a source of his personal happiness, by just so much must
the natural man be incompetent to judge of the amount of his hap-
piness. And thus it appears, that the knowledge of certain religious
truths, as well as of natura} ones, is acquired by the human mind,
not by means of study, but experience only. What we have said of
the love of God in this discussion, will also hold in general, of all the
articles before noticed, as supposed to be included in “ the things of
the Spirit of God,” of which the apostle affirms that “ the natural.
man receiveth them not.” And this conclusion is supported by all
the analogies of the human mind, with which we are acquainted
108 REV. J. SMITH’S SERMON

The student recently from college, with a mind richly stored with
speculative science, but almost utterly destitute of the chastisements
and corrections of experience, fancies he knows every thing to be
known by the mind of man. But experience, when he enters upon
the theatre of life, presently assures him that he is yet liable to be
imposed on by every practical intriguer with whom he may have to
do. Experience has her own legitimate department of instruction
to her pupils, in every line of human interest, which she is jealous
never to yield ; and no advantages of genius, or science, or litera-
ture; can supersede her claims. And can it be thought strange, that
religion, in this respect, should stand upon a par with every other ob-
ject of human interest? We think it ought not. And conducted
as we are to this conclusion, as we think, by a fair investigation of
the subject, we ought no longer, perhaps, to be astonished, or to
conceive it unaccountable, that the natural man receiveth not—un-
derstandeth not, “ the things of the Spirit of God.’ Moreover, the
preceding views of the subject may also furnish us with a clue to
account for the error into which evangelical believers are sometimes
betrayed, immediately on being visited by the Spirit of witness, with
convincing demonstration of their acceptance with God as sons.
They, in such circumstances, often conclude, perhaps, that they could
convince every man, with whom they should converse on the sub-
ject, both of the ¢ruth and the infinite zmportance of religion. One,
in such circumstances, thinks if he could convey his ideas into the
mind of another, he could no longer resist the authority of divine
truth. And, possibly, there is not so much illusion in this view of
the subject, as at first we might imagine. Ifhe could, indeed, drop
his idvas of religion into the mind of anotkcr, and at the same time
awaken in his bosom similar feelings to his own, it would, probably,
be utterly impracticable for him, in such circumstances, to resist the
truth. But his friend can neither do the one nor the other. For,
although he may use the words which stand for the simple ideas that
are in his own mind, or a combination of them into complex or com-
pound ones, yet those words cannot produce in the mind of that
other any definite conceptions beyond what he himself had experi-
enced. And of course, his ideas of religious experience and_enjoy-
ment must be imperfect both in point of character and intensity.
And, at the same time, being entirely destitute of the feclings which
peculiarly distinguish the religious experience of the other, he re-
mains partially ignorant, and almost wholly unmoved, often to the
utter astonishment of his friend. Moreover, we might here add, in
illustration of the principles already laid down, that, in proportion as
the natural man sins away the effects of the visiting Spirit of divine
grace, as “ the light that lighteneth every man that cometh into the
“world,” in the same proportion does his mind become more and
more dark and deluded on the subject of experimental religion.
ON THE INCAPACITY OF THE NATURAL MAN. 109

This arises out of the fact, that the light thus afforded, and thus sin-
ned against, becomes more and more extinguished “ through the
deceitfulness of sin,” as the practice of sinning is indulged in, and
the admonitions of this sacred light resisted; till the sinner, thus
pressing down the declivity of vice, is apt at length to become the
intrepid hero in the cause of irreligion, if not the decided advocate of
ungodliness and infidelity. And, accordingly, we often find great
acuteness of discernment, and great information on other subjects,
associated in the same individual, with great ignorance, or greater
error, on the subject of religion; especially experimental religion.

But it is also said in our text, that “the things of the Sprit of
God are foolishness to the natural man.” And in the light of folly,
or absurdity, must objects ever appear to the human mind, when the
imagination attempts to grasp them while the understanding is not
furnished with sufficient data respecting them to direct the judgment.
The judgment determines concerning them, in such case, according
to the views it is able to take, or has taken; and these views being
constituted of combinations and associations which are foreign from
the truth, they are apt, of course, to be stamped with absurdity. Fer
the mind of the natural inan (as has been already shown), with re-
spect to “ the things of the Spirit of God,” lacks correct simple ideas,
and, of course, lacks knowledge on that subject ; as all our knowledge
is made up of correct simple ideas. For, though the natural man
has some ideas of deep contrition for sin, of faith in the Son of
God, of the witness of tre Spirit, &e., yet has he not just and ade-
quate ones; nor can he acquire them but by means of experience.
By a combination of false or defective ideas he may obtain error, or,
rather, fall into it; but he can never, by such means, attain the
knowledge of the truth. Out of such false, sirnple ideas, the mind
makes combinations that are unnatural and untrue, in religious expe-
rience ; and, of course, they are apt to take on the character of ab-
surdity. And this effect is the more likely to take place, in propor-
tion as the truth in question is placed move remote from the capacity
of the human mind to grasp it, independent of foreign aid. And this
is eminently the fact in the case under consideration; we mean the
case of the natural man attempting to scan “ the things of the Spirit of
God,” or of Christian experience: which things are effectuated through
the agency of the Spirit of grace, whose influence is essentially ne-
cessary to a correct understanding of them. And this is the very
reason, assigned in the text, why “the natural man, as such, recetveth
them not, and why they appear as foolishness to him.” “ Because
THEY ARE SPIRITUALLY DISCERNED.”

This leads us to inquire, for a moment, into the nature of spiritual
discernment. Spiritual discernment, we conceive, is that capacity
which is afforded the human mind by means of spiritual illumination,
110 REV. J. SMITH'S SERMON

whereby it is enabled to discern the things of the Spirit of God,
and appreciate them, in their true character, as beg, what in truth
they are, so far from being foolishness, that they are a display of both
“ the wesdom of Gui and the power of God :” or, in other words,
spiritual discernment may be ‘defined to be that capacity to discern
religious objects and truths which the mind of man lias when aided by
the divine quickening and tluminating influences of the Spirit of
grace. God has exposed some truths to the apprehension of man,
without the aid of divine illumination ; while others are coneealcd from
it, and must, perhaps, ever remain so, unless the Almighty condescend
to enlighten his mind by an influence truly divine. It is generally
conceded, we believe, that philosophy was incapable of discovering
those sublime truths which revelation hath anounced and confirmed.
And it is equally true that, with this system of divine revelation, we
mean the Bible, in our hands, we are utterly incapable of discerning
and appreciating its sublime excellencics, without the aid of the Holy
Spirit to enlighten our understandings and sanctify our moral feclings.
“Then opened he their understandings, that they might understand
the Scripturcs.” Luke xxiv. 45. In this light are we to understand
our apostle in the text, when he says of the things of the Spirit, that
they are spiritually discerned. ‘The knowledge of those truths of re-
ligion, then, which specially concern feeling, can only be acquired by
means of feeling, as those truths which concern experience in general
can only be learned by means of experience in general. And as the
work of the Holy Spirit, in awakening the conscience, in enlighten-
ing the understanding, in sanctifying the heart, in shedding abroad the .
love of God in it by the Spirit of adoption—affording the evidences
of sonship to the believer, imparting an “earnest of the redemption of
the purchased possession to the praise of the glory of his grace”—an
varnest of the inheritance of the saints in light, is a subject of expe-
rience; and as the knowledge of experimental truths can only be ac-
quired by means of experience, the mexpvrienced, the unconverted,
the “natural man,” can form no adequate conception of them. With
some inferences and improvement, we will conclude our observations.

First—The natural man onght not to conclude his case a safe one,
wecause be does not disce:: the danger to which superior wisdom,
divine inspiration, has @ clay :d he is exposed: and for this plain rea-
son,—that he is not inc. “2. gious condition to discern the feraep to
which he is exposed. ‘Tio subject of his inquiry, as it includes the
“necessity and eviden :2s” of the new birth, is involved in the things
af the Spirit of Gec, viach our text affirms “the natural man re-
ceiweth not.”

Secondly—The nai7} man ought to seck to obtain the knowl-
edge of those expernmex;4 truths of religion which, in our text, are
emphatically.called the things of “ the Spirit of God,” by experience,

 
ON THE INCAPACITY OF THE NATURAL MAN. lll

and not merely, if indeed at al’, by speculation and reasoning, apart
from evangelical experience ; since, |,y such means it cannot be ac-
quired. And as discomfiture and discouragement are the usual con-
sequences of engaging in the pursuit of any object improperly, we ought
to be peculiarly’ careful that we engage in the pursuit of so impor-
tant an object as that of religious “rath correctly ; that. we may
have the greater probability of prosecuting our object with suc-
cess. And since so much depends oe the agency and gra-
cious influences of the Holy Spirit in the prosecution cf the ob-
ject in question, how diligently ouglit every inquirer to look, and
sincerely pray, in the use of all the appointed means of grace, for his
gracious influences to guide his footstcps, and ccnduct his humblé and
depending exertions to a successful result! And, asa further induce-
ment to encourage his exertions in this holy pursuit, let it be remem-
bered that God, in a thousand instances, has promised his Spirit’s aid
to all those who humbly, sincerely, and perseveringly “seek and
strive” after it. “ Hitherto ye have asked nothing,” said the Saviour,
“ask, thut your joy may be full.” Again—‘if ye, being cril, know
how is give good things to your children, how much more shall your
heavenly Father give his Holy Spirit to them that ask him?”
Thirdly, as a farther improvement of the doctrine laid down, how
careful ought experienced believers to be, that they lose not those
“things of the Spirit of God,” set forth in our first general article of
this discussion, and relapse, through the influence of vice, into the
condition of “the natural man.? “The evil against which we caution
such i is, we conceive, so far from being impossible, that, perhaps, few
things in the department of Christian experience is more common,
than for it to take place in a greater or less degree. St. Peter ap-
pears to consider it possible for such as had * een enlightened, and
tasted of the good word of God, and the powers of “the world to
come, so far to 5 relapse, as to forget that they were purged from their
old sins.” And this, perl 1aps, is not so difficult a thing as some, at
first view, might imagine. The memory of man, like all his other
faculties, is bat frail at best, even when employed i in reporting facts
of sensible evidence, which species of evidence, in general, is more
easily retained, in all its force, than that which ,is purely intellectual
and abstract. But of the latter character, is the immediate evidence
of the pardon of sin, generally called the witness of the Spirit. And
it is this species of evidence upon which cur confidence of acceptance
with God, for a considerable period after conversion, chiefly rests.
And, although this evidence is not the only one upon which the be-
liever’s confidence of pardon ultimately rests, yet we are very much
inclined to think: it is the chief one to which his attention. is directed,
whenever the question is agitated in his own mind, whether his sins
are pardoned or not, throughout the period of his. probationar y state.
‘And if he do not have his confidence renewed, and his.memory fre-
112 REV. J. SMITH’S SERMON

quently refreshed by the same gracious agency—the Holy Spirit of
witness quickening his soul, producing “peace, love, and joy in the
Holy Ghost,” we can easily-conceive that, after the lapse of a consid-
erable period of time spent without the enjoyment of the comforts of
religion, and much more, if it be spent in vice and hcentiousness, that
the evidence of the fact of his conversion, under such circumstances,
might be so far effaced from his mind, that it might be a doubtful
question, even with himself, whether the pardon of his sins were a
genuine fact, or only a creature of imaginaticn. And, as a further
confirmation of this doctrine, we would remark, that there are, per-
haps, but comparatively few conversions but what more or less are
doubted by the subjects of them, within the period of a few days after
they take place. And we would appeal to the testimonies of the liv-
ing, and the memoirs of the dead, for the truth of the sentiment, if
the doubts of such are not dispelled by the same gracious agency by
whose evidence their confidence of acceptance was, at first, chiefly
produced: we mean the witness of the Spirit: and if the established
confidence of such are not formed and confirmed by repeated opera-
tions of the same gracious Spirit, imparting clear and living evidence
of their sonship to God?’ And we might venture-a similar appeal to
all living evangelical believers, if it be not by the lustre which this
heavenly visitant sheds upon their minds, and with which he refreshes
their memories, that their confidence, both of past pardon and pres-
ent acceptance, is supported and confirmed? ‘And that if, without
this, both the one and the other would not, in process of time, become
doubtful ; and finally the one, that is their present acceptance, be dis-
believed, because not true, and the other, as St. Peter seems to inti-
mate of some, become, in all probability, forgotten.

Although we have, in this discourse, chiefly directed our attention,
when speaking of a genuine religious experience, to the witness of the
Spirit, because our discussion seemed to call our attention chiefly to
that view of the subject; yet, let it not from hence* be inferred
that we place a slight reliance on the evidence of our own spirit, or
conscience. We admit, and rejoice in the fact, that when the graces
of the Spirit in the believer’s heart, and the corresponding virtues in
his life, are formed and established, he, by perceiving the coincidence
between his own religious character and the Christianity of the New
Testament, rationally infers the truth of his own personal religion.
And we are also aware, that this use of his reason is ordinarily made
at a very early period after he is afforded the first visit of the witness-
ing Spirit, manifesting itself in “peace, love,” and “ joy in the Holy
Ghost.” But still, without the witness of the Spirit at first manifested
in “peace, love,” and “joy in the Holy Ghost,” the data for such an
inference would never have been furnished in his experience and
character, nor will that data be continued, without the re peated visita-
tions of the same heavenly witness in his heart.
SERMON XI.

 

BY REV. NOAH LEVINGS,

BROOKLYN, N.Y.

THE EVILS OF INTEMPERANCE.

Proverss, xx. 1.

WINE IS A MOCKER, STRONG DRINK IS RAGING} AND WHOSOEVER IS DE-
CEIVED THEREBY IS NOT WISE.

Mocu has been said and written on the important subject of tem-
perance. The ground has been occupied by those who have done
so ample justice to the subject, that it no longer has the charm of
novelty to recommend it to the consideration of the public. While,
however, it has lost this temporary auxiliary to its success, it has
gained an important position in the public mind, and is now exerting
a most happy and saving influence over the moral habits of thousands
of the inhabitants of the United States.

From the venerable Wesley, who was among the first and most
efficient who proclaimed open war against intemperance, to the
late efforts of temperance societies, this subject has been most ably
handled in almost every point of view. Notwithstanding this, how-
ever, it is the indispensable duty of every lover of God and man to
set his face against this growing and destructive evil of the present
day, and help to reiterate the voice of warning from one end of this
vast continent to the other.

This is the more necessary, as the vice of intemperance has, of late
years, assumed a more bold and daring stand, and unblushingly carries
on its work of destruction in the very face of the sun. Neither the
thunders of the divine law, nor the disapprobation of public senti-
ment, have yet been able either to drive or shame this vice from the
land. Time was, indeed, when it was deemed so disgraceful for a
man to be guilty of intoxication, that those who were “ drunken, were
drunken in the night ;” but, at this age of improvement and refine-
nent, this vice has received, and does still so often receive, the sanc-
114 REV. N. LEVINGS'’S SERMON

tion of the daylight examples of many of the rich and otherwise in-
fluential parts of society, that it is no uncommon thing to see men
lying intoxicated in our streets in open day. Public sentiment is not
yet sufficiently armed with the terrors of disgrace and infamy to drive
this vile practice into the darkness of midnight ; but, should the efforts
which are now making go on with a steady tide of successful opera-
tion, the time, we trust, is not far distant, when intemperance shall
again take its proper place and character among the “ unfruitful works
of darkness.” This [ say, because drunkenness we shall ever have,
while sin, strong drink, and sinners are found on the earth. I view
the idea to be of the most chimerical character, to suppose that while
these remain, intemperance will ever be wholly exterminated from
the earth. No; while we have temperate drinkers, we shall ever be
infested with drunkards: for the latter are manufactured from the
former. Much, however, may be done, and, indeed, much has al-
ready been done, to lessen the magnitude of this national calamity,
and produce the happiest effects on society. Many a female heart
has been disburdened of an almost insuppottable load of grief, at the
reformation of an intemperate husband. Many a parent, whose gray
hairs a profligate son was bringing down with sorrow to the grave, has
been made to rejoice and say: “It is enough—Joseph, my son, is yet
alive ;” Rejoice with me,.for ‘my son was dead and is alive again,
he was lost and is found.” Many a habitation, before as desolate
and dreary as the very chambers of death, has been lighted up with
the lamps of prosperity and the smiles of friendship. Yea, through
the instrumentality of the friends of temperance, many a brand has
been plucked from this all-devouring fire, and given back, with great
rejoicings, to the bosoms of his friends, and to the church of God.
And, to insure success, this work must still be pursued. There must
be “line upon line, and precept upon precept.” :

I deem this a proper and convenient opportunity to vindicate that
religious denomination to which I have the honor to be attached,
against an unkind, and, as we think, false insinuation, lately thrown out
at a temperance meeting, namely, That the Methodists, as a denomi-
nation, are opposed to the cause of temperance. This insinuation
was the more unlooked for, as the Methodist Episcopal church is
probably the only church on the continent (unless it should be the
Friends’) whose discipline makes total abstinence from ardent spirits,
except in cases of necessity, a condition of church membership. This
insinuation, therefore, comes with rather an ill grace from those who
have got so late into battle against the common enemy ; and looks too
much like an effort to cast dust upon their fellow-soldiers in order to
hide their own former delinquency. Be this, however, as it may ; we
leave it, and rejoice that the different denominations are waking up to
this important subject, and heartily bid them God-speed in the good
ON THE EVILS OF INTEMPERANCE. 115

work of reforming drunkards, and preventing the sober from Lecom-
ing such. "That the Methodist Episcopal church has uot viewed the
cause of temperance in an indifferent light, nor treated the subject
with utter neglect, is evident, not only from the nuicrous instances of
success in- the reformation of the intemperate, with which it has
pleased God to bless the labors of that church, but also froin the fact
that, as early as the year 1729, total abstinence from sj:irituous liquors,
except in cases. of necessity, was made one of the conditions of ad-
mission to, and continuance in, the Methodist societies.

And when those societies which had been formed in America
were, in the ycar 1781, formed into a distinct and independent church,
this rule in relation to temperance, together with two others upon
the same subject, was incorporated into the discipline of the Method-
ist Episcopal church, and have ever since occupied a place among
the standing rules of that church.

When we have said thus much, not by way of boasting, but to
clear ourselves from the insmuation above referred to, we are ready
to acknowledze that we have by no means done all we might, with
the means in our hands, to stop this prevailing evil. We inight have
preached more frequently and more pointedly against this crying sin.
We might have excommunicated every temperate drinker from the
bosom of the church, and thus have rolled away the reproach from
Zion. God forgive us, and help us no longer to be guilty of our
brother’s blood. We now invite the serious and prayerful attention
of the reader to the specific object of the present discoursc—To ENu-
MERATE SOME OF THE EVILS OF INTEMPERANCE.

1. /Vine ts a mocker.

Wine, or the simple juice of the grape expressed, was probably
the only intoxicating liquor used by the ancients. The distillation of
ardent spirits, by a chemical process, owes its invention to 4 more
modern date ; and is, doubtless, among the “ many inventions” sought
out by man, in his departure from that original rectitude in which he
was first created. euse the term wine at present, however, as a
general term, including in it every species of intoxicating liquor used
by men at the present day. We are not to understand by this ex-
pression of the inspired writer, that ardent spirits, of themselves con-
sidered, have any more deleterious effects upon the human character
or constitution than arsenic, or any other substance, either of the
mineral or vegetable kingdom. Wine will mock no man, if it be
carefully abstained from. It is only when provoked and irritated by
the hard usage of the intemperate, that it becomes an enemy to the
reputation and constitution of mankind. Hence the expression is ra-
ther to be understood of the intemperate use of ardent spirits, than of
any intrinsic evil existing in the substance itself.

By the creative energy of an inimitable figure, the sacred writer
116 REV. N. LEVINGS'S SERMON

bas here given to the vice of intemperance a kind of personification.
There is attributed to it all the intellect and intelligence, all the good
sense and sobriety, and all the decency and good behavior of the
drunkard. It is represented as employing these powers and faculties in
the contemptuous ridicule of poor human nature. And, surely, there
never was a truer character given of intemperance. Man, undegraded
by this contemptible vice, is a noble structure, whether we contem-
plate his body or his mind. He is characterized by intelligence, by
a faculty of reasoning, by an accurate judgment in many things, and
by a power of communicating the secrets of his heart to his fellow
beings. But in each of these he suffers material loss by intemper-
ance. If he have been a man of knowledge and general intelligence,
his knowledge, by inebriation, is reduced to the circumscribed limits
of an idiot. ‘Though his giant mind was able to grasp the most pro-
found subjects, and reason upon them with the most philosophical
accuracy, intemperance paralyzes these noble powers, and leaves its
poor, degraded victim, at best but the mere wreck or shadow of his
former self. Had he the reputation of a man of a sound judgment,
in matters which concern church or state ? intemperance has blasted
that reputation, and left the miserable wretch without either public or
private confidence. Was his conversation intelligent and instructive?
and did his friends and neighbors listen with profound respect to the
communication of his wisdom? Alas, how changed! Intemperance
has played the fool with his understanding, and left him the object of
commiseration to the wise and good, and of jesting and ridicule to the
rude sons of folly and vice. Who, that ever listened for five minutes
to the incoherent and unintelligent jargon of the swelled tongued
drunkard, but was deeply convinced of the truth of the wise man’s
assertion, ‘* Wine is a mocker?” And how often are its effects such
upon the human body, in relaxing and paralyzing its muscular powers,
that, that noble edifice designed to be the habitation of an immortal
soul, and the indwelling of the Deity, is thrown from its erect pos-
ture to a level with the meanest brutes of the earth. “ How are the
mighty fallen!” At the feet of this gigantic monster lay, in a pro-
miscuous mass of ruins, the acute philosopher, the able statesman,
the useful physician, the gentleman of the bar, and, we regret to say,
sometimes the learned and otherwise able divine. These, together
with a mixed multitude of rich and poor, high and low, white and
black, male and female, have all been offered in sacrifice to Bacchus ;
while, around his altar, yet smoking with ten thousand victims, the
friends of God, of humanity, and of their country, stand in silent
grief, or break forth into strong cries and tears, saying, “Spare thy
people, O Lord, nor give thy heritage to reproach,”

Whether, then, we view intemperance in its immediate effects on
the intellectual or physical system of man, or in the general character
ON THE EVILS OF INTEMPERANCE. 117

which it stamps upon him, the truth of the proposition is abundantly
sustained. Intemperance degrades and mocks human nature ; it as-
similates its victim Into its own image and likeness, constitutes him a
mocker, and renders him the object of derision and sport to the rude
youth of every place.

2. Intemperance as inflammatory in its effects—“ strong drink is
raging.

T's proposition is fully sustamed, whether it be Jaid down in rela-
tion » the body or the mind of man. By intemperance [ would not
only understand the use of ardent spirits to entire intoxication, but
also the free and habitual use of it where ro . ch wnmedzate effects
follow. I consider every stage of intemperance, from the commence-
ment of temperate drinking to the confirmed habit of intoxication,
only as so many types of the same dreadful moral disease, wherever
it prevails. In the human system the utmost order, harmony, and
dependency. of parts is observable; and it is equally apparent that
this order must be preserved, or the most alarming symptoms will ap-
pear, and the most fatal consequences follow. But we have the tes-
timony of some of the ablest medical writers, that the free and habitual
use of ardent spirits is directly calculated to destroy this order, lay the
foundation of numerous and painful diseases, and ultimate in a pre-
mature death. “ Drunkenness,” says Mr. Beman, “is itself a dis-
ease ; a disease which is performing the work of death with a more
desol: tng vengeance than the yellow fever or the plague. In almost
every case it proves fatal. Look at the drunkard. It is often diffi-
cult to say whether, in taking the census, you ought to number him
with che living or the dead. He is already a naked skeleton, or a

‘bloat-1 corpse; a walking mummy—when he car svell; a mass of
anim>fed putrefaction. He is dead while he lives. Intemperance,
even .{ it were not the parent of other diseases, is itself the bluest
plague that ever visited and cursed the world.

“ But this evil comes not single-handed. Ask the physician, and he
will tell you that it originates many of the most afflictive diseases
whicl: are cutting down our dying race. By strongly exciting the
stomach, it soon destroys its tone, brings on loss of appetite, induces
dyspcpsia, and lays the foundation for distressing and fatal complaints
of the bowels. It produces inflammation of the liver ; and this often
terminates in obstruction, enlargement, suppuration, and even schirrus
of that important organ. Jaundice and dropsy follow on in the fatal
train. By increasing arterial action, it preys upon the delicate struc-
ture of the lungs, paints the hectic flush upon the cheek, and heaves
the hoarse and deep-seated cough that prophesies of the sepulchre.
To this cause must be referred a large proportion of the cases of
rheumatism, and a still larger proportion of the gout. It acts most
powerfully upon the brain, producing inflammation of that organ, and

 
118 REV. N. LEVINGS’S SERMON

its surrounding membranes, and inducing epilepsy, palsy, apoplexy,
and madness. But the most distressing of all diseases is the brain
fever of the drunkard. If there is any instance’in which man, at the
present day, is delivered over, soul and body, to the buffeting of foul
“spirits, the drunkard’s mania furnishes that example. The person
who is aflicted with this disease feels himself in hell while on earth.”

Intemperance inflames the appetite.

To give the Iistory of the commencement of intemperance, in
every case, would be impossible; for, by the inventive genius of
wicked men, the use of ardent spirits has been introduced into almost
all companies, and made the bond of union in almost all friendships.
No work. of magnitude can be begun, continued, or consunimated,
without the use of this deadly poison. Ifa man is about to rear for
himself a dwelling, it would be considered extremely improper, and,
indeed, almost unpardonable, not to furnish the company with rum
enough, that every one might get intoxicated if he wished. And
even the precious fruits of the earth cannot be gathered in, during the
joyous season of harvest home, without the fumes of this unhallowed
mixture. Its unhallowed voice hails the birth of your children, and
is found among the obsequies of your funeral solemnities. These en-
signs of death (decanters of liquor) occupy a place on almost every
counter, and are seen at almost every corner, beckoning to the un-
wary traveller to come in and be poisoned to death.

What wonder, then, that the habit should be formed, while the oc-
casions are so numerous, and the incentives so strong, to commence
the practice of drinking? A person seldom, if ever, passes suddenly
from a state of strict sobriety to a state of confirmed intoxication.
Various are the methods by which the grand adversary succeeds in
inducing persons to commence this destructive practice. The taste
of liquor ts agreeable, especially to children; hence, parents are :in-
duced to give them a little taste, and thus the use commences, and
the appetite is formed. But when the habit is once begun, though,
perhaps, with the firmest resolution not to increase or confirm it, it im-
perceptibly creates thirst; and thirst, too, which will not be satisfied
but with more of the same deadly poison; which, alas, as often fails
to produce the desired effect. Thus the temperate drinker is led on,
step by step, increasing both the quantity of drink and the frequency
of drinking, until he becomes a confirmed sot,; and all the horrors of
a drunkard’s life and character settle around him and his family, in
the gloomiest prospect of approaching destruction.

No person, it is believed, suffers so exquisitely from thirst as the
drunkard. His appetite for strong drink becomes so keen, that he
will part with the very last cent he has on earth, to gratify his hellish
thirst. He’ will pawn the very clothes on his back, strip his own
house (if he have one) of its furniture, his own wife of her raiment,
ON THE EVILS OF INTEMPERANCE. 119

and, what is still more dreadful than all the rest, he will snatch from
the very mouths of his own offspring the last morsel of bread, that
he may pour it down his own throat in liquid fre. God have mer-
cy upon the drunkard! Again—

Intemperance inflames the passions.

The principal passions affected by intemperance are /ust and an-

‘ger. The former we leave for the consideration of every individual

only remarking by the way, that perhaps not less than ninety-nine
out of a hundred of lewd persons of both sexes, are intemperate
drinkers of ardent spirits. This is a most powerful exciting cause
of those vile passions of the human heart, which disgrace man, and
sink him beneath the dignity of a human being. Hence, wherever
you see a house of ill fame, you will generally see a retailer of ar-
dent spirits hard by ; not unfrequently under the same roof. And
while [ am so near, ‘why may I not add, wherever you see a theatre
or playhouse, there you will see grog-shops in great splendor. From
the ancient worshippers of the god Bacchus, to those of your own
times, wine and lewdness have ever been closcly associated together.

But intemperance most seriously affects the angry dispositions of
the fallen heart. It so effectually blunts the perceptive powers of
the mind, as, on the one hand, to inspire a false confidence, and on
the other, to render the drunkard so extremely irritable, that the
least supposed injury is by him magnified into a designed insult; he
falls into a flood of passion while his angry soul, like the troubled
ocean, “casts up mire and dirt.” He is perfectly unfit to be rea-
soned with. Indeed, while intoxicated, he cannot be numbered
among rational beings. The voice of conscience being so effectu-
ally lulled to sleep by this deadly opiate, and every true sensibility
of honor destroyed, the intemperate man becomes a desperado.
He is prepared for war upon either God or man. Few crimes ex-
ist but what had their origin in the use of ardent spirits.“ In riots,”
says the autlior above quoted, “ and in cases of assault and battery,
you are sure to find the drunkard. As conscience continues to go
down, he can carry the incendiary’s torch, and light up the mid-
night conflagration; he can whet the assassin’s dagger, and plant it
in the unsuspecting bosom. Go to your penitentiaries and state
prisons, and you will find that most of their tenants were men of
intemperate habits, till they were arrested for crime, and reformed
by the strong arm of the law.

From the Second Annual Report of the Prison Discipline So-
ciety, it appears that, from 1806 to 1826, there were condemned
to the several penitentiaries in the United States, 20,009 criminals.
“Tt is admitted on all hands,” says the Report of the American
Temperance Society, “that these, with perhaps scarcely one ex-
ception, are not only intemperate persons, but also that they were
120 REV. N. LEVINGS’S SERMON

hurried to the perpetration of crime, when in a state of intoxication.
Judge Rush, in a charge delivered to a Grand Jury, several years
ago, has this striking remark :

“I declare, in this public manner, and with the most solemn re-
gard to truth, that I do not recollect an instance, since: my being
concerned in the administration of justice, of a single person put on
his trial for manslaughter, which did not originate in drunkenness ;
and but few instances of trials for murder, where the crime did not
spring from the same unhappy cause.”

Thus much for the inflammatory effects of intemperance.

3. Intemperance is deceptive in its nature and influence. ‘ Who-
soever is decewed thereby is not wise.”

In the first member of our text, intemperance assumed the char-
acter of one of the rude sons of folly, pouring contempt upon human
nature; but in this, it assumes the character of a deceiver of man-
kind. Various are the pretences urged by the intemperate for the
use of ardent spirits. It is pretended that distilled liquor possesses
great medicinal properties ; so wonderful is its nature, that it can act
in directly opposite ways! In the warm season of the year, it is so
cooling ; and in winter, it is so warming! This, however, is all a
deception. It has been fully tested, by many fatal experiments, that
a man will perish with the cold much sooner when in a state of in-
toxication than otherwise. And those who use it for its cooling
qualities are equally deceived; for it only adds fire to their already
excited systems. It is true that, for the time being, it raises the
tone of animal feeling somewhat above its usual standard; but when
it has spent itself, the reaction brought on thereby sinks the spirits
far below their usual! standard. This again produces that state of
faintness and restless anxiety, which leads the individual again to
have recourse to his cup. Nature, however, during this conflict,
having sustained a loss of strength, a greater quantity of stimulus
becomes necessary to produce the same degree of animation. The
result is, that the man who, one year ago, drank but a very small
quantity at a time, now drinks twice or three times as much. Thus
the deception goes on unperceived by.himself, and perhaps in direct
opposition to his oft-repeated resolutions, until his folly is consum-
mated in his becoming a confirmed sot.

Another deceptious pretext urged for the use of intoxicating liquor
is that it drowns sorrow. Strange infatuation! What! throw
yourself into the deep, to still the tempest? What! plunge intoa
sea of sorrow, to drown a drop of sorrow? ‘There is no one in-
stance in which the deceptive nature of this vice more clearly dis-
covers itself than it does in this false notion. It only adds a deeper
shade to the cloud of misfortune which is settling around his de-
jected head, and serves to plant an additional thorn in the pillow of
ON THE EVILS OF INTEMPERANCE, 121

his distress. How deceptive that influence, which, because a man
has failed in business, inclines him to deprive himself of reason by
intoxication, at a time when, of all others, he most needs the right
use of reason! How deceptive that influence, which, because a
man has severe domestic troubles, inclines him to have recourse to
his bottle for relief, when, of all other times, he most needs the calm
and deliberate ‘use of all his mental faculties! How deceptive that
influence, which, because a man has lost the rank of his parentage,
leads him to seek one among the meanest brutes of the mire !

These are not the mere creatures of fancy. The history of ten
thousand drunkards proves them to be facts. This practice, how-
ever, is near akin to one which, though not more sure of fatal suc-
céss, is yet more precipitate and far more dreadful. I refer to the
horrid practice of suicide ; than which nothing can be more bar-
barous or unnatural; for a man, because he has the sorrow of the
world, to blow out his brains, and rush, uncalled for, into the abyss of
endless sorrow !

‘T shall add but one Fiend more; to exhibit the fatal de-
ception of the vice of intemperance ; and that I shall take from cal-
culations already before the public ; but none the less true or im-
portant on this account.

Drinkers of ardent spirits labor under a most fatal deception, in
relation to the vast sums annually. expended upon this vile practice.
Let them listen then to the following calculations ; and may God
arouse them from their fatal slumbers. F

“The average quantity of distilled spirits, annually consumed in
this country from 1801 to 1812, amounted to 31,725,417 gallons;
that is, about four and a half gallons to each person. Estimating ,
the present population of the United States at twelve millions, and
taking the habits of the people in 1810 as the basis of calculation—
and the quantity of ardent spirits annually consumed in this coun-
try, would amount to fifty-six millions of gallons. But other docu-
ments inform us, that the consumption of distilled spirits has made
rapid advances during the last ten years; and it may now be stated,
without the shadow of exaggeration, that sixty millions: of gallons of
this liquid ruin, are consumed every year by the inhabitants of this
country ; that.is, five gallons to each individual; including in the
enumeration every man, woman, and child, in the United States.
If we estimate this liquor at only fifty cents a gallon (and a great
proportion of it far more than doubles this expense before it reaches
its open sepulchre, the throat of the hard drinker), we have the
enormous sum of thirty millions of dollars. Look at this fact—
thirty millions of dollars for this one article —an annual loss to the
nation.

“Take another fact. In the United States there are 200,000

12 R
122 REV. N. LEVINGS’S SERMON

paupers, supported at the annual expense of ten millions of dollars.
The reports of hospitals, penitentiaries, and alms-houses, justify
the statement, that three fourths, or 150,000 of these miserable
beings, were reduced to pauperism by the single vice of intemper-
ance, and these self-made beggars are supported by the nation at
the annual expense of 7,500,000 dollars. In sixty years—the ordi-
nary life-time of a man of temperate habits and cf a sound constitu-
tion ; in sixty years, 450 millions of dollars would be expended in
these States, for the support of drunken beggars! And this tax
must be paid by the temperate. ,

“ Another item must be considered in estimating the annual expense
of intemperate drinking—I mean the time lost to the nation by pre-
mature disease and death. Thirty thousand are every year sent to
an untimely grave in this country, by the excessive use of ardent
spits. There is, probably, on an average, a loss of not less than
ten years in these 30,000 drunkards, which they might have lived,
if they had been men of sober habits. Here, then, is an annual de-
struction of 300,000 years of human life and labor. Now say, that
each individual, on an average, might earn a hundred dollars annu-
ally, besides his own support; and this he might do, if he were a
temperate and industrious man; and you have the sum of thirty
millions of dollars lost to the nation on this score. Again, there isa
vast sacrifice of time by the living drunkard. He must have time
to take his glass; time to post off to the dram-shop ; time to talk,
and laugh, and swear with his tippling companions; time for his pe-
riodical carousals ; time to stagger through the streets; and time to
doze away a thorough drunken frolic. Suppose that one half of the
ardent spirits consumed in the United States is used by men of in-
temperate habits, and that each pint, on an average, causes the loss
of four hours time, and that each hour is worth 6! cents; and who
cannot earn this sum in an hour? Here, then, we have sixty mil-
lions of dollars annually sacrificed, in this country, in the living
drunkards’ time.

“‘ Now put these items together, and behold the appalling amount.
Cost of spirits annually consumed in the United States, 30 millions
of dollars ; for the support of paupers, 7,500,000 dollars; value of
time lost by premature death, 30 millions; loss of time by living
drunkards, 60 millions; making the grand total of 127,500,000
dollars. And in this computation, I have said nothing of sheriffs’
fees and costs of court; nothing of the time taken by wives to wait
on drunken husbands; and nothing of surgeons’ and physicians’
bills. If these were added, the annual tax imposed on the United
States, by the existence and operation of ardent spirits, in all their
diversified relations, might be fairly set down at the round sum of
130 ‘nillions of dollars.
ON THE EVILS OF INTEMPERANCE. 123

*¢ Now let any considerate man look at this, and he will be prepar-
ed to lift his voice, and heart, and hand, against the very existence
of this tremendous evil.”*

From the subject before us we may infer—

1. That every intemperate man is a fool. This is more than inti-
mated in the sequel of the text. ‘ Whosoever is deceived thereby
as not wise.”

Whenever, therefore, you see a drunkard, you see a fool; and
whenever you see a man who is a temperate drinker of ardent spir-
its, who must have his betters every morning and his brandy at every
dinner, you then see a man, who, though he may have been as wise
as Solomon himself, is in the highway to consummate folly. You
may judge, without scarcely a probability of mistake, of what his
character and end will be, by the practice he now follows. Mark
that young man who, whenever he meets a friend, must have some-
thing to drink; who drinks on all public occasions, and who is in
the habit of giving and receiving treats—mark him, I say, and see
what he will be in ten years—perhaps in half that time—the grief
of his friends, the sport of the vain, and the miserable outcast from
human society. But all this, bad as it may seem, is but the begin-
ning of sorrows to the drunkard. God has uttered his voice in
relation to this vice. And what is the purport of that voice? “Wo
to the drunkard !’—* Drunkards shall not inherit the kingdom of
God.” The curse of God has gone out against the drunkard ; it
pursues him undeviatingly through every lane of life ; and when he
shall have dragged out the poor remains of his miserable existence,
he shall die a fool, and go down to the interminable flames of hell,
with the accumulated curses of an angry God upon hishead. And
if you would estimate the extent of that blasting curse, which yet
awaits him in the annals of a boundless eternity, go and stand on
the shore of that “lake which burneth with fire and brimstone,”
and hear the groans, and behold the convulsive agonies, of the
damned, and add eternity to this weight of wo, and you have some
faint idea of the indignation of the Almighty against drunkards.

2. We learn the duty of all the temperate, and especially of all
Christians, in relation to this subject.

If ever there was a call for the friends of God, of humanity, and
of their country, to bestir themselves, and come up to the help of
the Lord against the mighty, it is in the cause of temperance. An
evil has gone forth in this happy land, which threatens to bury, in
one common grave, the virtues and liberties of the nation—an evil
more distressing than the blasting or mildew ; more destructive in
its final consequences than the sword or the famine. ‘This is the

 

* Beman on Temperance.
124 REV. N. LEVINGS’S SERMON

vice which severs the tenderest ties of domestic and social happi-
ness; that blasts the prospects of aged parents, and brings down
their gray hairs with sorrow to the grave. Every parent, then, who
has a growing family around him, has a deep interest in the cause of
temperance, whether he feels it or not.

What, then, is our duty in relation to this subject? Let us be deeply
impressed with the nature and extent of this dreadful calamity.
But let us go farther than merely to reflect and feel upon this sub-
ject; not only to deplore, but to help remove the evil. Let every
temperate drinker of ardent spirits dash the cup from his mouth,
and adopt, from this hour, the plan of total abstinence, except it be
prescribed as a medicine, by a temperate physician. Let all heads
of families banish the use of ardent spirits from their habitations,
and no longer consider it a token of hospitality and friendship to set
intoxicating liquors before their friends. Let parents often explain
to their children the dreadful consequences of intemperance, and
solemnly warn them against this destructive evil. ‘But Christians
must go one step farther. I am convinced that deep and thorough
reformation can never take place, while Christians, for the paltry
consideration of a little money, furnish others with the means of de-
stroying both body and soul for ever. It is easy to make the stale
plea, that men who love to drink will have their dram, whether
Christians sell it to them or not. The same might be said of deal-
ing out poison, in any shape, for the destruction of human life.
There are other questions, far more important, to be settled. Is it
right? is it for the glory of God? is it for the good of the church?
is it for the salvation of souls? These questions ought to be an-
swered upon the conscience of every Christian, and upon the Book
of God.”* But there must be perseverance in this work, as well as
a fair outset. Many have begun right and run well for a season,
but alas! they have grown weary in well doing. In relation to this
subject, the conduct of a Christian Indian, of the Missasugah tribe,
forms a fair example for every Christian. He was on a long jour-
ney through the wilderness in Upper Canada. Being weary and
hungry, he called at the wigwam of an old friend, and desired some
refreshment. It was readily set before him, together with a bottle
of whiskey, of which he was desired to drink. But no, said he, I
am a Christian, and Christians do not drink fire water (for so the
Christian Indians call ardent spirits). But, said his host, are we not
friends? Yes, replied the Christian savage ; but I am a Christian!
Well, replied the other, if you will not drink with me, neither shall
you eat with me. It wasenough. Our Christian hero rose, bid his
friend farewell, and pursued his journey, weary and hungry as he

 

* Beman.
ON THE EVILS OF INTEMPERANCE. 125

was. When you reflect that this man had been a drunkard all his
days until his conversion to God, what an example does it set before
us! Every possible advantage was taken of his relation as a friend,
of his condition as a hungry man, and of his situation as a weary
traveller, and yet he was firm to hisintegrity. O amiable example!
Let every professor of the name of Christ, who is in the habit of
drinking ardent spirits, hear this, and cover his face with shame.
The very stones cry out—and God is, of these sons of the forest, rais-
ing up children unto Abraham.

“ Every church,” says Mr. Beman, “ought to be a temperance
society.” This, we rejoice to say, has ever been the fact in rela-
tion to our own church. Nor does it invalidate this remark, to say,
that some Methodists have shamefully broken their vows, and be-
come intemperate ; for the same might probably be said of some of
the members of any other temperance society. Although, there-
fore, it is not necessary for us to join a temperance society in
order to belong to one, yet, for the sake of example, and to assist
our brethren of other denominations in their very laudable efforts in
the cause of temperance, I would say, on one condition, join tem-
perance societies.

That condition is, that the society does not contemplate the rais-
ing of an immense fund, by contributions from the various denomi-
nations, to be exclusively devoted to the support of agents selected
from any one particular denomination. Every one must see, that
the objection contemplated m this condition, would only tend to di-
vide the Christian efforts of the various denominations, and thwart
the best designs of all parties. Keeping this condition then in view,
I would most heartily advise every member of the Methodist Epis-
copal church, to join temperance societies, wherever they are form-
ed, and help, by a simultaneous effort, to put down the monster of
intemperance.

There is no necessity, if the temperance reformation alone is our
object, of an immense fund, and of a great parade about this busi-
ness. Let every minister of Christ form articles of voluntary as-
sociation, within the bounds of his own congregation, and induce as
many, both of professors and non-professors, as he can to subscribe
to them. Let them preach frequently and pointedly against the
use of distilled liquors, in any shape whatever, except as a medi-
cine. Let them lift their warning voices in public and in private—
“cry aloud and spare not,” until the whole community is brought to
feel and act as they should on this important subject.

Let magistrates, who do not bear the sword of civil authority in
vain, unite their efforts, and shut up every dram-shop which is found
open upon the ean beth day ; which both their oath and the word of

12
126 REV. N. LEVINGS’S SERMON

God require. But, above all, let Christians not forget, that their
great strength lieth in having access to the ears of the Lord of Sab-
aoth. Paul may plant, and Apollos may water, but God only can
give the desired increase.

And he hath said, “I will be sought unto by the house of Israel,
to do these things.” Let Christians then in private, and in the so-
cial circle, remember the cause of temperance. And when assem-
bled in public, on special occasions, to pray for.the success of the
gospel in general, or for any one Christian enterprise in particular,
let them not forget to pray, that God will graciously grant his bless-
ing upon che combined efforts of all Christians; to put away the
evil of intemperance from the land ; and thus to be the honored in-
struments, in the hands of God, of saving thousands of souls from
death, and of hiding a multitude of sins.
EXTRACT

FROM AN

ADDRESS DELIVERED BEFORE THE MALDEN TEMPERANCE SOCIETY,
JAN. 1830.

BY MR. WILLIAM C. BROWN,

BOSTON, MASS.

Ir is a truth which cannot be withstood, that, three years ago, the
alarming vice, intemperance, threatened the ruin of this country.
There were a few individuals who saw the terrible catastrophe hasten-
ing. They saw that if this dreadful scourge—this pestilence that
walketh in darkness, and destruction that wasteth at noon-day, should
increase for fifty years to come with the rapidity it had for the last
thirty years,—“ The glory has departed !” would be written on the
posts of our doors. They saw that the enemies of free and popular
governments, who have always watched us with a jealous and envious
eye, and who have repeatedly predicted our downfall, would then
exultingly exclaim, “How are the mighty fallen!” Alas! alas!
thou great nation, thou mighty people! “the fruits thy soul lusted
after are departed from thee, and all things which were dainty and
goodly are departed from thee, and thou shalt find them no more at all.”

At this fearful juncture, they commenced the work of reform with
a holy ardor. As they proceeded they gathered fresh strength and
courage ; and thus far their labors have been blessed beyond their
most sanguine expectations.

The expression that this is an alarming and destructive vice, is
as true as it is common ; but the fact is not yet felt, as it should be,
in its full force. By its prevalence our sensibilities have become
blunted, and our sympathies chilled. We have regarded it as a kind
of necessary evil, and therefore have made but few efforts to arrest
its progress. ‘Two years ago, it was ascertained that there were then
in the United States 50,000 distilleries; and that 1,200,000 barrels
128 MR. W. C. BROWN’S ADDRESS

of ardent spirits were consumed in the United States every year!
How is it possible, with such an enormous éonsumption of this fire-
water, that we should have less drunkenness? As a still further
proof of its prevalence, it may be added, that, to this detestable and.
loathsome vice, we pay, in the different items of original cost of the
article, waste of time, expense of civil and criminal suits, and pau-
perism occasioned thereby, an annual tribute of 120,000,000 of dol-
lars! Independent, intelligent, as we boast ourselves to be, how is
it that we so tamely submit to this degrading and ignominious slavery ?
Unlike the bondage of the ancient Hebrews, ours is,a voluntary slave-
ry. Our Pharaoh is intemperance, and its concomitant vices are
our task-masters.

We are shocked with the accounts which we receive of the burning
of widows with the dead bodies of their husbands in Bengal. It is
said that 600. per year are the victims of this cruel superstition. But
our Bacchanalian God, our insatiate Moloch, is not satisfied with less
than 30,000 victims per year; making 80 human beings per day !

Among these are numbered the rich and the poor, the learned and
the ignorant, the noble and the mean. It lays in the dust the amia-
bleness of the wife and mother. It feasts on the beauty of youth,
and banquets even on the wisdom and strength of age. You may see
it in the grog-sliop and brothel, clad in rags, bullying, swaggering, and
taking the name of God in vain. On the farm you may discover it
by the prostrated fences, the cattle unruly and roaming at large, and
the buildings in decay. You may see it in the splendid mansion,
and in the humble cottage; in the study of men of science, and in
the haunts of the gambler. Like the frogs of Egypt, it has come up
into our bed-chambers and kneading-troughs.

And upon whom will this iron-handed giant fix next his unrelenting
Sa Will it not be upon the temperate drinker? Beware, then,
‘beseech you, by all the mercies of God, by your duty to your fam-
ily and country, and by all the blessed hopes of heaven, beware how
you sport about the brink of such a fearful destruction.

In the town of Vansville, Maryland, a man, after having drunk up
all his substance, became at last worthless and abandoned. He left
his children entirely to their mother to feed, or to let them starve.
She had four, and was often made to feel that pang which only a
mother knows, when she hears her children’s cries for bread which
she has not to bestow. !

She arose one day, as soon as it was light, to work for her children,
whom she left asleep on the floor, where they had lain around her,
crowded together for mutual warmth, and but half covered with
shreds of old blankets and rags, the only remains of her husband’s
drunkenness. While at work carding, one of the children awoke
ON TEMPERANCE. 129

went t9 his mother, and piteously cried for.a piece of bread. The
cries of the first disturbed the second, and presently all four were
around her, with pale countenances and watery eyes, begging for a
little food, of which she had not a morsel for them or herself.

This scene continued for several hours, until, at twelve o’clock, one
of the neighbors for whom she had been spinning, sent her half a
bushel of corn. It is not easy to conceive the transports of the poor
mother and her children at the sight of the grain. She gave it to her
husband to carry to the mill at a short distance, and waited with
anxiety for his return.

Grown keener now at the thought of their bread, the children be-
came more restless than ever; and the torturing cries of Bread!
bread! began again to tear the mother’s heart. But presently a
dreadful suspicion, at her husband’s delay, all at once racked her
brain. She hastened to ascertain the cause, and when she came
within sight of a grog-shop near the mill, she bebeld him reeling and
swaggering before the door. The hard-hea:ted wretch had sold the
corn for that poisonous fluid called whiskey.

I know of no vice which will make a man so superlatively selfish,
and render him so completely a child of hell, as drunkenness.

Another case. A widow woman of the same state, brought three
little children, by drinking, to nakedness and starvation. One day,
about twelve o’clock, she left her children, who had been crying all
the morning for bread, to go to a neighbor’s for some meal and some
whiskey. Having staid a long time, and got somewhat intoxicated,
she went reeling home with her meal. Upon her entrance she found
the apartment empty. She called aloud for her children, but heard
only the echo of her sad voice. She searched for them, but searched
in vain. The evening was very cold, and during the night there was
a fall of snow. Their infant heads had no covering, and their trem-
bling bodies but one scanty article of clothing. Having crossed a
stream, they took a wrong course, and lost themselves in the woods.
The eldest was six, and the youngest but three years old. The next
day they were found locked in each other’s cold embraces, with mar-
ble cheeks and lips closely pressed together. And as they could not
be separated, they were thus buried in one grave; and the mother,
in her fits of distraction, talks about being the murderer of her own
children.

Almighty God! “if it be thy will that man should suffer, impose
upon me whatever seemeth good in thy sight ;—give me nothing but
the bread of sorrow to eat—take from me the friends in whom I had
placed my confidence—place me in the cold hut of poverty—lay me
on the thorny bed of disease—let my enemies persecute and defame
me—let me sow in the whirlwind and reap in the storm—let those
that are younger than I have me in derision—let my welfare pass

S ‘
130. MR. W. C. BROWN’S ADDRESS

away as a cloud, and my enemies come upon me as the wide break-
ing-in of waters—when I look tor good let evil come, and when I
wait for light send darkness; set death before me in al] its terrors,—
do all this—but save me, merciful God! O save me from the over-
whelming fate of the drunkard !”

If any thing exists in connection with our American Zion, which
is offensive to him who bought us with his blood, and which gives the
infidel and even the heathen occasion to triumph over us, is it not
this affecting evil? Has not the moment arrived, when all the talent
and influence of the church should be united to annihilate intem-
perance ?

What an honor is it considered to have been instrumental in the
achievement of our national independence. And here is an opportu-
nity to display your patriotism, your Christian philanthropy and self-
devotion in a glorious cause ; a cause which will reflect honor upon
any man. A cruel, oppressive tyrant has invaded our shores. He
has brought with him moral, natural, and eternal death; having no
pity for old or young; and will, if suffered to go on, make slaves of
us all. Shall we sit still and see his wide and general devastation
without an effort? Shall we securely fold our arms, when conse-
quences so dreadful will be the result of our inactivity? Shall we be
silent and sluggish spectators of this havoc? Shall the voice: of
weeping and wailing pierce the very heavens, and our hearts remain
unmoved? Shall the loud lamentations and prayers of distracted
wives and starving children reach the skies, and we remain insensi-
ble? Men and brethren! let us awaken out of our sleep! It is no
time now for cold calculation. ‘The enemy is upon us! If he con-
quer, we have nothing to expect at his hands but tortures and death.
His tender mercies are cruelty.

At first he came to us in the garb of friendship. He told us of
his skill to heal our maladies. He promised to give us health for
sickness—joy for sorrow—pleasure for pain, and plenty for poverty.
We took him by the hand and bade him welcome. We received
him into our confidence. We embraced him as our brother and
companion.

But while he has been a partaker of our hospitality, he has basely
insulted and abused us. He has scattered fire-brands and death
among us. He has sowed dissension in our families and neighbor-
hoods. He has brought with him pestilence, sword, and famine. He
has murdered our children before our eyes. He has carried away
captive our wives and daughters. He has brought down the gray
hairs of many a father with sorrow to the grave. He has wrested
from the hard hand of poverty the scanty pittance that should have
furnished bread for the hungry.
ON TEMPERANCE. 131

It is against this blood-thirsty tyrant we have waged war. Against
‘this monster we have lifted up the banner. We have gir@ed on the
sword in a holy cause, and with a solemn determination that we will
never sheath it, until its thirsty blade has drunk his very blood.
Opposition we may expect, but let no opposition hinder us—let
no slander offend us—let no ridicule divert us—let no resistance deter
us—let no scorn move us—let no threats daunt us—let no reproach,
contumely, disgracé, misrepresentation, or obloquy, discourage us.
Let Onward! Onward! be our watchword, and we sha’l succeed.
From the Gulf of Mexico to the St. Lawrence, from the Atlantic
to the Valley of the Mississippi, the alarm has been sounded! Let
us go up to battle! Let us equip ourselves for the combat! And
the Lord God of hosts shall lead us on to triumphant victory !
SERMON XII.

 

BY REV. LA ROY SUNDERLAND,

WEYMOUTH, MASS.

THIS LIFE A TIME OF PROBATION.

GENESIS, VI. 3.
AND THE LORD SAID, MY SPIRIT SHALL NOT ALWAYS STRIVE WITH MAN.

Tuere are two things, which seem to render these words partic-
ularly worthy of our serious attention.

The first is, they are said to have been spoken by the infinite
God! When God speaks, man should listen!

The second consideration which should urge them upon our at-
tention, is, they present us with a subject which most seriously con-
cerns us, and in which we are, individually, interested. ‘The words
are, evidently, of universal application—“ My Spirit shall not al-
ways strive with man.” As though God had said,—I see man is
increasing in wickedness, and presuming upon the very mercy which
I designed should be the means of leading him to repentance ; I will,
therefore, shorten the time of his probation upon earth. It is ne-
cessary, that he should know what his real condition is in this world,
as a sinner; the relation which he sustains to his Maker ; how long
his day of trial may last; and what the consequences must be, if
he continue to reject the strivings of my Spirit. That he may know
this, my Spirit shall continue to strive, to enlighten, to convince of
sin, and his need of righteousness ; and that he may not neglect the
only time he can have to secure the salvation of his soul, 1 willnow
urge upon him the danger to which he is exposed ;—“ My Spirit
shall not always strive with man.”

The doctrine, then, contained in these words, may be proposed
thus :

THAT THIS LIFE, WITH MAN, IS A TIME OF PROBATION, FOR AN-
OTHER AND AN ETERNAL STATE OF EXISTENCE.

,
THIS LIFE A TIME OF PROBATION. 133

If I were to speak of a state of probation, and refer to individu-
als, and the affairs of this world, | apprehend it would not be dif-
ficult to understand my meaning. I should be understood as
designating a case where a person had been admitted on trial, fora
certain space of time, to test his fidelity to the master’s cause ; and
directed to the performance of particular duties, with a promised
reward if found faithful, and a specified punishment in case of dis-
obedience.

This life, I have stated, with man, is a time of probation or trial.
I mean by this, that it is a state of existence into which he is brought
by his Creator; the design of which is, that he should here pre-
pare himself, by a life of holiness, dictated by God’s Spirit, and en-
Joined in the Scriptures, for the felicities of an endless heaven; and
where he is threatened with banishment from the favor of God,
eternally, in case he sin away his day of probation, and die in a
state of impenitence and unfaithfulness.

That you may understand what I would teach by this doctrine,
you are now requested to attend to the following considerations :

1. A definite object is distinctly proposed, as the great end of
man’s existence, desires, and labors, in this life. 5

The Scriptures inform us that our first and chief concern in this
world should be to “seek the kingdom of God.” So saith the
Saviour, “Seek ye, first, the kingdom of God and his righteous-
ness.” How distinctly this object is brought to view in the follow-
ing text, “ Whether, therefore, ye eat or drink, or whatsoever ye
do, do all to the glory of God.” Sometimes it is held out to us as
“a mark,” or “a prize ;” and then.as ‘a crown of life, that fadeth
not away.” And again we are commanded not to labor, exclu-
sively, for “the méat that perisheth,” but to “labor for that meat
which endureth unto everlasting life.” We are exhorted to “Seek
the Lord while he may be found, and to call upon him while he is
near,” because there is a time coming when God will not be found,
when “he that is unholy, shall be unholy still ;” this must be when
the day of probation is passed, when the blessed Spirit has ceased
to strive.

Scripture might be quoted, from almost every chapter in the Bi-
ble, to this point; but the above shows us, at once, that man is re-
sponsible to God for the use of his time, and for all he does, for it
is all to be done “to the glory of God.” You must perceive, from
these texts, what most concerns you, what should constantly engage
your undivided attention ; you are called “ to glory and virtue,” to
seek for holiness and heaven ; “ to make your calling and election
sure,” to securesthe salvation of your never dying soul. Read,
read the Holy Bible, and see if it does not present you with some-

13 :
134 REV. MR. SUNDERLAND’S SERMON.

thing in which you are most deeply concerned : yes, if there be any
thing taught in this sacred volume, you are taught to seek for “‘hon-
or” that “cometh from God, for glory, immortality, and eternal
life.” Have you attended to this subject? O, may the Holy Spirit,
which “strives with man,”’ help you to lay it to heart now !

2. The particular means are specified, by which holiness and heav-
en may be obtained.

Faith is necessary. ‘He that cometh to God must believe that
he is, and that he is a rewarder of them that diligently seek him.”
No man ever came to God in any other way, for “without faith it
is impossible to please him.’ ‘ He that believeth shall be saved,”
and, “ Receiving the end of your faith, even the salvation of your
souls.”

Repentance is an indispensable prerequisite to pardon and accept-
ance with God. ‘ Repent, and turn yourselves from all your trans-
gressions ; so iniquity shall not be your ruin.” For “ God hath
commanded all men-every where to repent.” Now these texts, I
think, cannot be misunderstood ; and it would seem, indeed, no easy
matter to misinterpret them. The design of them must be, if there
be any design in God’s holy word, to teach us the way, and the
only way, of life and salvation. Man is a sinner; if a sinner, he
must be guilty ; if guilty, he must repent, or never be forgiven—
never saved.

Our obedience is also necessary. But let us see how the word
of God will apply here. “ And the Lord commanded us to do all
these statutes, to fear the Lord our God, for our good, always.” It
needs no labored argument to come at the meaning of this text;
it is our duty to fear God, and this we are commanded to do, for
our good, always. ‘ He hath showed thee, O man, what is good ;
and what doth the Lord require of thee, but to do justly, and to love
mercy, and to walk humbly with thy God?” And this God does
require of every man, and this he “ shows” them by the Scriptures
of truth, and by the agency of his Spirit ; for those, who, “ having
not the law, are a law unto themselves; which show the work of
the law written in their hearts, their conscience, also, bearing witness,
and their thoughts, the mean while, accusing or else excusing one
another. Here we see how all men, in every age, and in every na-
tion, or tribe, under heaven, may “fear God and work righteous-
ness ;” and of such, it is declared, “ they shall be accepted of him.”

But again, the Scriptures inform us, that holiness of heart and
life is absolutely neevssary before we can enjoy the favor of God,
or gain admissiop .ato heaven. ‘ Without holiness no man can
s the Lord.” And we are exhorted to seek this qualification for

eaven.
eS oe eee

= FF cD

THIS LIFE A TIME OF PROBATION. 135

3. Man is possessed of all the power necessary to, enable him .e
comply with the conditions of the gospel, and be saved.

Suppose I were to offer an invalid a thousand dollars, on condi-
tion of his. walking a thousand miles in twenty-four hours; and
should threaten him with a most painful and exerutiating death, in
case of his refusal. Would this be considered as the most fair and
favorable opportunity for the sick man to put himself in possession
of the money I had offered him? Would there appear any dispro-
portion between the offence and the threatening? Cr, could this
be considered the best display I could make of my benevolence?
Would there be any consistency in such an offer, and such a trial?
When I say that man has all the power necessary to use the means
of grace, and comply with the conditions of the gospel, | mean that
the grace of God has put him in a state of trial, where he has af-
forded him all the moral and natura] power, to do what God requires
him to do, in order to be saved. A few texts to explain this doc-
trine here: directly we shall see whether there be any thing in the
Bible to prove it.

“ And if ye offer a sacrifice of peace offering unto the Lord, ye
shall offer it at your own will.’ Here we perccive men have the
power of choice; and certainly this text of Holy Scripture does not
very well agree with the talk of some, good people no doubt, who
tell us they were ‘ made,” compelled against their will and desire,
“to hear his voice and enter while there was room.” It matters
not how depraved men are said to be, or however wicked and de-
praved they may be, yet, if the gospel of Christ have met the con-
dition of man as a sinner, if a manifestation of the Spirit be given
to every man, to strive with him, io profit withal ; if the saving grace
of God hath appeared to all men, teaching them what they should
do; if Curist is the light that enlighteneth every man coming into
the work ; then men, we understand, are freed from any inability
imposed upon them by sin, to the free exercise of the will, in the
choice of salvation. And if man possess all the power necessary
to choose ‘“ whom he will serve,” to comply with the conditions of
life, and be saved, this must imply, also, sufficient time and oppor-
tunity to do all that is absolutely necessary for him to do for his
own individual salvation. ‘Behold, now is the accepted time, be-
hold, now is the day of salvation.” Now is the time when God has
promised to accept all who comply with the monitions of his Spirit ;
it is now he offers to accept the atonement of Christ, as a satisfac-
tion for the sins of all believing penitents who come to him. But
God has no where promised, nor has man any right to expect that,
after he has neglected one opportunity, another will be afforded him.
God is under no obligations, by promise, goodness, or justice, to
keep any sinner in existence, and tender to him pardon and salva~
136 REV. MR. SUNDERLAND’S SERMON.

uion, after he has once given him “a space for repentance.” Hence
the Scriptures inform us, that he has “ given up”’ some “ to a repro-
bate mind,” suffered “ strong delusion” to bewilder them, because
they did not like to retain the “ knowledge of God,” but had “ pleas-
ure in unrighteousness.”

The day of probation must last as long as the Spirit of God con-
tinues to “ strive with man ;” but how long it may cease to convince
of sin, and to operate upon the hearts of impenitent sinners, before
the close of this life, in some instances, is not for us definitely tc
say ; but that it does close its agency with such at the hour of death,
my text, with many other scriptures, proves conclusively.

It will have been perceived, probably, from the view I have given
above of the doctrine under consideration, that by far the greater
part of mankind who are born into this world cannot be considered
as placed in such a state of trial; and for this obvious reason, by
far the greater part of mankind die in infancy, before they come to
years of discretion. Infants and idiots are not moral agents, and,
of course, cannot be amenable to any law. The future salvation of
such is secured by the death of Christ, unconditionally, as might be
shown by the tenor of the gospel, and many texts of Scripture.

It remains for me to observe,

4. That the close of this life introduces men into a state of hap-
piness or misery, where they are rewarded or punished, eternally,
according to their works during their time of probation in this world.

That man is placed here, by his Maker, ina state of trial for an-:
other world, is the belief of the greater part of Christendom,
and not unlikely of the greater part of mankind upon the earth;
but what kind of trial, or probation, it can be, different from
what has been stated before, is not easy to determine; for, if you
but take away either of the particulars by which this doctrine has
here been explained, you at once destroy man’s accountability, and
impeach the character of God. There is no fair trial, without
something proposed, and the way and means, distinctly pointed out,
by which it may be obtained; nor then, unless it be naturally
and morally possible for man to use the means, and comply with
the conditions upon which the promise is made ; nor is this all, the
period for trial must be specified, and the time set for judgment, to
determine whether the conditions have or have not been performed.

Here, then, you must perceive, that if this doctrine be true, it is
one of immense importance ; it is one in which you and [are inter-
ested, and in which every intelligent being upon God’s earth is con-
cerned ; and yet it is one against which some of the most popular
and pernicious errors of the day are directed. If God have, from
all eternity, fixed, determined, and decreed the final salvation of a
part or the whole of the human family, unconditionally, then the
[1s
tbe

THIS LIFE A TIME OF PROBATION. 137

doctrine under consideration is not true, it does not concern vou.
But if it can be shown, in all propriety and reason, and Scripture,
that this life with man is a time of trial, such as I have explained,
then it is proved that no act of the Deity, in time nor in eternity,
has made your salvation or damnation a matter of absolute certainty.
It is proved that you are concerned in this subject, that your best
good, your eternal felicity, is at stake here !

The arguments by which this doctrine is supported are many, and
they are conclusive. They ave not of my own making. They are
drawn from the unerring word of God. The only favor I ask of you
now is, that you will admit in your mind, for a few moments, the bare
possibility that you may have been in error, and then forget not,
while you follow me, that God hath said —My Spirit skail not al-
ways strive with maz !

Let us proceed to consider,

1. The knowledge which the Scriptures give us of the original
condition of man.

That God placed man ina state of probation, when he was first
created, in the garden of Eden, no one can doubt who believes the
Bible. “ And the Lord God commanded the man, saying, Of every
tree of the garden thou mayest eat, but of the tree of the knowledge
of good and evil, thou shalt not eat of it; for in the day thou eatest
thereof, thou shalt surely die !’—or, “dying, thou shalt dic.” Here
was a state of trial. We see what man was to do in order to enjoy
the favor of his Maker, and the consequences laid before him, in case
he proved unfaithful. What the promised reward was, or how long
the trial might have lasted, we are not informed ; it is enough, how-
ever, for us to know that man very soon sinned, F came spiritually
dead, and demerited the fulfilment of the whole penalty with which
his transgression was threatened. God mercifully suspended him
from suffering temporal and eternal death, upon the promise of a
Saviour, and gave him another trial, which was to last, it appears, till
he returned to “ the dust” from which “he was taken.” That the
foregoing can be proved from the first three chapters of Genesis, is
as evident as that God at first created man, or that man has since
sinned against his Maker.

2. The knowledge the Scripturcs give us of God’s dealing with
mankind in all ages of the world.

Whatever views some may entertain concerning the divine econo-
my, it is, I believe, acknowledged by all, that, apparently, God has
always dealt with mankind as with moral agents; as though they
might have done otherwise from what they did do. We have seen
how he dealt with Adam, but the conduct of God towards him must
be considered altogether inexplicable the moment you deny the doc-
trine in question. But I may be told, “ that God ay has govern-
138 REV. MR. SUNDERLAND’S SERMON.

ed men by law, and that when they have broken his law they were
justly punishable.” And by what kind of law does God govern men?
Is it one which his decree has no influence in determining they shall
break? If so, then the doctrine of my text is true, and the one which
says, “God hath unchangeably foreordained whatsoever comes to
pass,” is not true. For what did. God destroy the antediluvians?
Was it for their not domg what they might and ought to have done?
Admitting this is admitting the doctrine in question.

But suppose the antediluvians ..cre not punished after they ceased
to exist in the flesh ; but were immediately received into the joys of
heaven, or, reserved in a state of unconscious existence, to be made
happy at the resurrection morn. Still the difficulty is the same.
They were drowned, punished, destroyed,—not for doing what they
might and ought to have left undone, but for doing the will and good
pleasure of God! Yes, for domg just as God desired, willed, and
determined from all eternity, they should do; “the fountains of the
great deep were broken up,” “the heavens were opened,” and Je-
hovah poured torrents of destruction upon them, for forty days and
forty nights together! To mention such ridiculous absurdities, is
but to confute the error which leads to them.

But it may be said, “God destroyed their bodies, but saved their
souls ;” then, I answer, so much the worse. Was not the salvation
of their souls the greatest possible good that God could confer upon
them: How, in the name of reason, then, I ask, how ‘did the Deity
testify the “ grief” which, itis said, he felt at their sin? How did he
manifest his abhorrence at their great “ wickedness?’ How did he
commend the “righteousness” of Noah, if the antediluvians ceased
to suffer at the hour of death? To these important questions an ob-
jector ought to give a satisfactory answer,

We are informed how God dealt with the Egyptians. And that
hardened, wicked tyrant, who inquired “Who is the Lord, that I
should obey his voice to let Israel go ”"—after oppressing the people
of God with the most cruel avd unjust servitude, with all his idola-
trous host was admitted into glory and felicity at the right hand of
God, while Moses, and Aaron, and all the virtuous and faithful with
them, were doomed to a forty years’ journey, in a waste howling wil-
derness, to cry for water and for bread, to be tormented and bitten
by fiery flying serpents, and many of them to linger out a miserable
existence in a desert land! To admit this, with many, is more con-
sistent than to suppose this life a state of probation, after which God
may reward or punish men “according to their works.”

The inhabitants of Sodom and Gomorrah, and the cities about
them, “are set forth an example, suffering the vengeance of eterna:
fire.” But of what are these inhabitants the « example,” if their
sufferings actually ceased the moment they died? They are not an
THIS LIFE A TIME OF PROBATION. 139

example of “ suffering,” nor of “ vengeance,” for in that case there is
but one fair inference which can be drawn from the facts recorded in
their history ; and that is, the more abominably wicked a people are,
the sooner they are admitted to glory and heaven!

Pursue God’s dealings with the ancient Israelites, from the birth of
Jacob down to the final destruction of their polity and nation by Ves-
pasian. The history of the whole world cannot furnish us with a
parallel to the miseries and calamities of this people. Famine, mur-
der, rapine, pestilence, fire, and sword were but a part of the judg-
ments with which they appear to have been scourged from the very
beginning of their existence. Of these evils they were repeatedly
forewarned, and cautioned against committing the sins which led to
them. Who can read Christ’s predictions concerning them, and not
feel like mingling his tears with those of the weeping Son of God,
over this devoted people. Q, that thou hadst known, ‘ even thou, in
this thy day, the things which belong unto thy peace, but now they
are hid from thine eyes” —‘ because thou. knowest not the time of thy
visitation.” Here is the very doctrine o: my text! Were “ these
things hid from their eyes,” when they had done the will of God,
and had acted the very part for which they were created?

But again, the doctrine under consideration is argued,

3. From what we know of the condition of mankind, while in
this world.

Here I might ask what men suffer for; or, for what are they pun-
ished in this life at all? The answer is at hand. If this be not a
state of trial for another world, then “all the sufferings of this present
life must be designed to reform the sufferer, and not to satisfy the
claims of vindictive justice.” Now let this be borne in mind, for this
is admitted, and: zealously taught, by all who deny the doctrine of
future punishment. 7

Let us see, then, how this answer will apply to matter of fact. It
is a matter of fact, and we do know that the greater proportion of
mankind who are born into this world die in a state of infancy, before
they become amenable to the law of God. Such have never per-
sonally committed actual sin, yet we know that they do suffer, and
suffer, in many instances, an indescribable amount of misery. Ad-
mitting the information which the Scriptures give us concerning origi-
nal sin, and it is easy to account for this. But deny that this life is
a time of probation, and you say, tacitly, that these infants are pun-
ished to satisfy a principle in the Deity that you would condemn in
the devil himself, or in the most abandoned wretch that crawls upon
the earth. They are not punished to reform them, for they are not
depraved, it is said, nor are they punished to satisfy the claims of di-
vine justice, for they have never committed actual sin. I ask, then,
for what are they punished? For what do they suffer?
140 REV. MR. SUNDERLAND’S SERMON.

It is a matter of fact, that thousands of virtuous and pious people
nave suffered in this life for crimes which they never committed.
Instance the case of those put to the most painful and shocking deaths
in this commonwealth, for supposed witchcraft. Instance the case
of others, in this and many other countries, who have been condemn-
ed to suffer death in its most horrid forms, for crimes which, it has~
been proved, after they were dead, were committed by persons, so
far as we know, who never were punished at all; now, if any fair in-
ference can be drawn from matter of fact, then we must infer, from
the above, that this life is a time of trial, as explained before, that
this state of society is imperfect, and in which men are not and can-
not be rewarded or punished “according to their works.”

But I am disputed here. I am told that “all men are punished
before they die ; are cursed, damned, to the full extent of the law,
and the demerit of their sin.” I ask for evidence of this. Is there
any thing takes place in this world, which we can either hear, see,
feel, or know, to convince us of the truth of this assertion? There
is something which we can hear, indeed, and this we might do often:
it is the 7pse dixit of those who teach this doctrine. We have re-
quired, we have begged, we have demanded more than this, again
and again, but more than this they never gave us. The truth is, it

. does not appear, neither from Scripture, nor from matter of fact, nor
from reason, that the most impenitent sinner has ever suffered more,
either in remorse of conscience, or in the pangs of death, than some
of the most virtuous and godly have suffered, in contrition for sin, and
the infirmities common to humanity. But the word of God puts this
matter beyond doubt: if this is to decide the question, then the point
in dispute is settled. “For this cause, God gave them up unto vile
affections. Wherefore, God gave them up wv uncleanness, through
the lusts of their own hearts. And, even as they did not like to re-
tan God _ in their knowledge, God gave them over toa reprobate
mind. Who, being past feeling, have given themselves over wto
lasciviousness, to work all uncleanness with greediness. Having their
conscience seared with a hot iron.” Now, needs it arsument to prove
that those who are past feeling are past suffermg? That those whose
consciences are seared as with a hot iron, cannot feel remorse or pun-
ismnent from the agency of their consciences? If it does, then, in-
deed, it needs argument to prove that the sun shines at noon-day; it
needs reasoning and argument to prove the truth of an express decla-
ration of the infinite God !

Here, then, is an insurmountable, an unanswerable objection
against the assertion so often reiterated, that men suffer, in this life,
all the penalty of God’s law; and depend upon it, there is no get-
ting over this difficulty, with fairness or candor. If infidelity, lying,
thieving, cursing and swearing, adultery, drunkenness, murder, and
‘THIS LIFE A TIME OF PROBATION. 141

suicide ; if such abominable crimes—if the word of God puts it be-
yond question that some are past feeling, past feeling remorse of
conscience or grief for sin; then it is demonstrated, beyond the pos-
sibility of successful contradiction, that this life is a state of proba-
tion, and that, in another world, men must be rewarded or punished
“according to their works.” :

Therefore, from what has been observed, it does appear, most
evidently—1. That all the sufferings of this present life are not, in
every case, designed to bring the sufferer to repentance, as in the
case of infants. 2. That the punishment of sin cannot consist in
the commission of it; because we know, that some virt@pus persons
are punished for sins, by earthly tribunals, which they never com-
mitted. 3. That some do not suffer, in this life, for the sins they
have committed, inasmuch as the word of God declares, that they
are given up, given over, and PAST FEELING; so that to suffer, in
this state, is absolutes, mmpossible.

Here I might stop ; but as I have noticed but a small part of the
evidence presented in the Scriptures of the truth of this doctrine,
we may now consider,

4. The knowledge which the Scriptures give us, of that system of
grace and mercy by which men are said to be saved.

Mankind are represented by the word of inspiration, as being
naturally dead in trespasses and sins, without God, and without hope
in the world; as dost and exposed to the curse and penalty of a
broken law. ‘But “ God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him, should not perish, but
have everlasting life.” This is one of many texts which might be
quoted to show, that the saving benefits of Christ’s atonement .are
applied to the salvation of men, who are moral agents, conditionally.
If the salvation of men were a thing of absolute certainty, there
would be no more need, nor propriety, in God’s requiring the agency
of man, or certain conditions to be performed by him, in order to
be saved, than there would be in the Deity’s requiring the consent
of man, as necessary to his own unoriginated and absolute existence.
The moment you admit the necessity of using means to effect the
salvation of man, you tacitly admit the doctrine for which Iam con-
tending. But means are used. We have seen these means dis-
tinctly pointed out, through the inspiration of God, by which salvation
must be obtained, if it be obtained at all.

The Holy Spirit strives with man. But how can this fact be ra-
tionally accounted for, if the salvation of man be unconditional? If
there be no danger of a man’s sinning away the only “ space ” given
him “for repentance,” why has Jehovah declared, from the time
men first began to multiply upon the face of the earth, and with
such emphasis—My Spirit shall not always strive with man ?
142 REV. MR. SUNDERLAND’S SERMON.

In one of the oldest books in the Bible, and probably the oldest
book extant, in the whole world, it is said—‘'There is a spirit in
man, and the inspiration of the Almighty giveth them understand-
ing.” And that “God openeth their ear to discipline, and com-
mandeth, that they turn from iniquity.” Thus we mey perceive how
God has always taught men his fear, how he has convinced them of
sin, of their need of righteousness, or the necessity of an atonement;
how he has shown them the danger to which they were exposed,
and the dreadful consequences of living and dying in a state of im-
penitence and rebellion against him.

Again, it may be observed, that certain promises make up a part
of that system of grace by which men are said to be saved. To
quote many of them here would take up more room than I have to
spare, and, indeed, why should I? The promises are in every one’s
mouth, as though a promise, made by God, of certain favors to us,
to be fulfilled upon the performance of specified conditions, on our
part, were only another name for absolute and unconditional certain-
ty. ° The gospel holds out salvation to those who repent, and believe.
Here are conditions; here is the very doctrine of my text. And
has it ever been shown by any man, or body of men, that any one
promise of God, in all the Bible, secures, absolutely, the positive sal-
vation of men, who have committed actual sin, but who do not repent,
who do net believe, who do not obey the gospel? No! It never
has been done, it never can be done. And in my humble opinion,
until this is done, nothing 1s done, towards proving the unconditional
salvation of all men.

There are particular duties enjoined upon men, to be performed
by them, as indispensably necessary to sueir salvation ; like the fol-
lowing : “ Work out your own salvation, with fear and trembling;
for it is God that worketh in you, both to will and to do of his good
pleasure.” But it may be objected here, “That sinners are not
addressed in the above text, and that unrenewed men are no where
commanded thus, in the Bible.” Then, I answer, sinners are under
no command to work out their own salvation ; and if so, I would ask
what law they break in neglecting it? If they are directed by the
Scriptures to “ work out their own salvation,” it is because ‘ God
works in them,” his Spirit strives with them, and thus they are ena-
bled to do what God has commanded. But if unregenerated men
are not commanded to pray, repent, or to do any thing as a condi-
tion of their justification, certainly they break no law in refusing to
do so; they commit no sin before they are converted ; for “sin is
the transgression of the law.” The objector, then, must admit, either
that God does work in unregenerated men, by which they are abili-
tated to comply with the conditions of salvation and be saved ; or,
that they are not commanded “ to work out their own salvation,” and
THIS LIFE A TIME OF PROBATION. 143

consequently commit no sin in refusing to do so, and of course are
not exposed to the penalty of God’s law.

But further, there are many, and awful threatenings, which occu-
py 2 conspicuous place in the plan of salvation. ‘“ He that believeth
not, shall be damned.’”’ “He that blasphemeth against the Holy
Ghost, hath never forgiveness,’—shall never be forgiven. Now
what kind of an idea can you form of a promise, or a threatening,
made to such as never did, and never can do, any thing, more or
less, than what they are propelled to do, by God’s irresistible de-
cree? If man be not a moral agent, if he be not placed here in a
state of trial, unbiased by any irresistible influence, then I can see
no more propriety, in addressing him with a promise, or denouncing
against him a threatening, than I could in your commanding a stone,
or threatening a block of wood. Nor can you see any more pro-
priety. in the one case than in the other. Men may talk, and
write volumes, to rid their systems of manifest absurdities, and
they may confuse the minds of people with a torrent of words;
but, after all, they never can explain what infinite reason did not
dictate.

But perhaps I may be told, that all I contend for, with regard to
the threatening above, is admitted; but, that “no threatening de-
nounced against transgressors in the Bible extends beyond this pres-
ent life, in its fulfilment.” And how is this proved? Is it proved
by the radical meaning of the terms used to signify duration, in the
threatenings themselves? So it is often affirmed. This, then, is
admitted, for argument’s sake ; and I will make another assertion
upon the truth of it, and they must both stand or fall together.
There is no term nor word used in any promise, contained in the
Scriptures, which signifies duration beyond this present life. And
let me press this upon your attention, the promises and the threat-
enings of the Bible must stand or full together. There are the same
terms used to signify duration in the one that there are in the other ;
and so, if all the penalty threatened in God’s law be suffered in this
life, then all the salvation promised in the gospel is enjoyed in this
life ; and thus we see, this state of existence is not a time of pro-
bation for man; indeed, but it is rather a time of blessing and curs-
ing, of salvation and damnation, till we drop into the grave; and
further than this, nor Scripture nor reason saith not.

But again it is objected, “ the Scriptures inform us, that the gift of
God is eternal life,’ but it is no where said, that the wages of sin, or
the penalty of the law, is “eternal death.” To thisf rcply,—1. AN
men are represented, in the word of God, as being dead, dead tn
trespasses and sins, tll they are made alive, quickened together with
Christ. 2. If a kind of life be spoken of extending beyond this
present state of existence, and greater in degree than that whick
144 REV. MR. SUNDERLAND’S SERMON.

makes dead sinners spiritually alive here, and unites them to the
favor and fellowship of God, it must be mentioned in such terms as
we so often find in the Scriptures, “ eternal life.” 3. Sinners, as
we have observed before, are spiritually dead ; “if one died for all,
then were all dead ;”’—yet these very sinners are still threatened
with another death, “the soul that sinneth, it shall die ;” “if ye
live after the flesh, ye shall dic.” Now the death threatened here
cannot mean temporal death, because the righteous, as well as the
wicked, must suffer this death; nor can it mean spiritual death only,
for this all men have suffered before; it must, therefore, mean eter-
nal death, for this plain reason—there is no other death which they
can suffer.

But this doctrine is proved,

5. From the knowledge the Scriptures have given us of the con-
dition of some, who have already dred, and left this state of pro-
bation. :

Some who have died are represented to us as existing in a state
of felicity “ with the Lord.” Thus of Lazarus, he is said to have
been escorted by angels to Abraham’s bosom. ‘Thus of Moses and
Elias. Thus of Abraham, and Isaac, and Jacob, and al] the proph-
ets, now “inthe kingdom of God.” ‘The souls of those who were
“slain for the word of God” and the “testimony of Christ’? have
been seen in a conscious state of existence and felicity.

Again, the inspired writers mention others who have died, who are
now suffering in a state of misery. Thus of the rich man, “for I am
tormented in this flame.” But, I suppose, it were scarcely of use to
mention this instance of Scripture proof, unless I also answer the ob-
jections which are now brought against the explanation which I put
upon it. It is said, “ this was spoken in a parable, and it cannot rep-
resent what did actually take place.” I answer, if this were but a
parable, then, most certainly, it teaches us what might take place,—
a man might die, and be tormented in hell; for it has not yet been
made to appear that Christ ever spake one parable, or one word, to
teach what never was, nor ever can be. “But if you take the ac-
count of the rich man, as designed to countenance and teach the
doctrine of future misery for the wicked, how do you explain many
things that are mentioned in it, such as his “lifting up his eyes in
hell,” &c. And I would wish to know how you would explain these
expressions, if it be a parable? Have those ever done this, who deny
that the doctrine of future misery is taught in this account? Never!
They never have attempted this, and well they might not. One
thing, therefore, is certain, and that is, this account does recognize
the doctrine under consideration, and all the labored criticisms with
which it has been tortured by those who deny it do not, cannot,
show to the contrary.
THIS LIFE A TIME OF PROBATION. 145

Thus of the inhabitants of Sodom and Gomorrah; though it is
nearly four thousand years since they were consumed by “ fire from
the Lord out of heaven,” yet they are said, by the word of inspira-
tion, to be suffering now “the vengeance of eternal fire.”

6. The Scriptures speak of the necessity and the certainty of a

eneral judgement.

“ God hath appointed a day in the which he will judge the world.”
“We must all appear before the judgment seat of Christ, that every
one may receive the things done in his body, according to that he
hath done, whether it be good or bad.” If it be objected that all
judgment referred to in these texts takes place here, during this
life; then I answer, so far as this proves any thing, it proves that
this life is a time of trial; that men sin here, that they do wrong
here, and differently from what it is the will or decree of God they
should do. Why else should men be judged? But these, and other
Scriptures, do refer to a judgment which cannot take place during
this life, because, in these texts, men are said to be judged “ accord-
ing to their works.” But the work of no man, strictly speaking, can
be said to be done till the close of time.and the end of the world.
Though a man may be dead, his example may live, his principles
may survive him thousands of years. The example of Noah, of
David, of Joseph, is not forgotten; nor is that of St. Paul, or of
Calvin, or of Wesley. The work of Voltaire, of Hume, and of
Paine is not done; nor can it be said what influence the examples
and principles of the above characters will have upon men and so-
ciety, till men cease to live.

But again, the judgment which is finally to be passed upon the
deeds of all men must be after death, beyond the limits of time,
because the word of God informs us, expressly, that the souls and
bodies of those who have died are actually called from their differ-
ent places of abode, and reunited, in order to be judged. See Rev.
xx. 12,13. ‘“ Andthe sea gave up the dead ;” this must mean that
the bodies of all who were lost or buried im the sea, were ‘ given
up ;” and “ Sdavaros, death, delivered up the dead which were in it ;”
this must mean the grave : it is here personified, and is represented
as giving up its dominion over the bodies of those who had fallen
victims to its power. “ And ddug, hell, delivered up the dead, or
disembodied spirits which had been retained in it; and they were
judged every man according to his works.” ;

7. The final disposition which the Scriptures inform us will be
made of the righteous and the wicked after the general judgment
proves, conclusively, that this life with man is a tume of probation.

“These shall go away into eternal punishment, but the righteous
into life eternal.” And, ** whosoever was not found written in the
146 REV. MR. SUNDERLAND’S SERMON.

book of life, was cast into the lake of fire. This is the second
death.”

Christ himself has spoken particularly of the disposition of the
righteous and the wicked, which shall be made after the resurrec-
tion and the general judgment. ‘ Marvel not at this: for the hour
is coming, in which all that are in the graves shall hear his voice,
and shall come forth; they that kave done good unto the resurrec-
tion of life, and they that have done evil unto the resurrection of
damnation.” There never has been any period, in all the history
of the whole world, to which the above words of Christ will apply,
with even a shadow of propriety ;—they must refer to the general
resurrection and judgment of men at the last day ; or they are with-
out meaning to us.

I very well know that a few detached passages may be wrested
to prove to the contrary ; and, indeed, so they might be to prove
any doctrine that has ever bewildered the minds of men. But let
any man lay aside his preconceived opinions, let him lay open his
heart to the force of evidence, let him take a fair view of the con-
dition of men in this life, let him go through with a candid perusal
of God’s word, and he will perceive this important doctrine upon
every page, and in every chapter and verse of that Holy Volume.
Deny this doctrine, and you at cnce throw an impenetrable veil over
all God has ever done for the world since the creation of man :—
his dispensations, his judgments, bis mercies, his law, is gospel, the
promises, threatenings, warnings, cautions, &c. &c. all, atu, are
dark and inexplicable ;—but admit that this life is a time of proba-
tion, during which we are to prepare for another state of existence,
and a light, clearer than the sun at noon-day, breaks through the
darkest cloud that envelopes the throne of God.

I think I may now say, | have laid before you some reasons by
which this doctrine appears to be conclusively supported. Possibly
you may find some inclinations in your heart which may lead you to
deny it; and, indeed, this you may do much more easily than you
will find yourself able to prove it untrue. To do this, you must not
forget you will have to show how God can threaten when there is no
danger,—how he can consistently promise, on certain conditions,
when it is absolutely impossible for man to fulfil them,—how God
can, in justice or mercy, punish men for leaving undone duties which
they never had it in their power to perform, and also for doing what
it is really his will they should do; and yet again, for doing exactly
as he himself compels them to do. This is a serious subject ; and
before you open your mouth, or move your pen, to tell me, or others,
that “ God has, from all eternity, unchangeably foreordained what-
soever comes to pass,’’—that God has fixed and made the salvation
THIS LIFE A TIME OF PROBATION. J47

ofa part or ihe whole of the human family, absolutely certain, you
ought, as a honest man, itis your duty, to show how it can comport
with the attribute of God’s justice for him to punish one man more
than another ;—or, how he can with consistency promise, command,
threaten, or punish men at all;—or, that there is no such thing as
stn or miscry in the world.*

It now remains for me to close, ny enforcing a few reflections,
suggested by this subject. And,

1. How exceedingly valuadbie is every moment of this present life!
Here you have a work of the utmost importance to do, but none
too much time to perform it in. No time for sinful mirth or idle
speculation, while dread eternity hath claims so high. O, then,
how deeply does it concern you to “seek the Lord while he may
be found, to call upon him while he is near;” lest “he swear in his
wrath you shall not enter into his rest.”

2. How ready and earnest should you be to comply with the mo-
nitions of the Holy Spirit! Upon its agency you are dependent
for every good desire, for a knowledge of sin and cf your danger,
and for strength to perform your duty. It is this Spirit that helpeth
our infirmities,—that teacheth us how to pray, and what to pray for.
This is the light which enlighteneth every man coming inte the
world,—the agency by which Deity convinces all men of the ne-
cessity of complying with the conditions of salvation, without which
they can never be pardoned, nor justified, nor saved. Continue to
resist the strivings of this Spirit, and your cas~ 1s hopeless !

3. How heinous and damnable must sin be, that is committed
against the strivings of God’s Spirit! So much so that the blessed
Jesus has informed us, there is one sin, against the Holy Ghost,
which can never be forgiven !

But why should blasphemy against the first and second Persons
in the adorable Trinity be declared pardonable, and that committed
against the Holy Spirit be left without forgiveness ;—unless it be
because of the peculiar and indispensable office he performs, in ef-
fecting the conversion and salvation of men? Hence, we are sol-

 

* Perhaps I ought to assign some reason why I mention those together, here,
who, generally, appear to be so very far apart. The reason is obvious. Both
Calvinism and Universalism spring from the same root—the supposed “ divine
decrees.”” In this one thing the Calvinists, Universalists, and the Jlohumedans, are
agreed: namely, that “ God has, unchangeably forcorduined whatsoever comes to
pass.” And I cannot, for the life of me, perceive what just cause there can be
for disputation among different denominations who sincerely adopt this sentiment
as an article of their creed. It is, certainly, a satisfaction to me to reflect—l.
That if the above doctrine be true, Iam right, of course, both in my faith and
practice ; for I am just as God decreed I should be !—But, 2. If the above doc-
trine be not true, then it is as certain I am correct in this article of my creed, for
I do not believe it.
148 REV. MR. SUNDERL“.ND’S SERMON.

emnly admonished, “ not to grieve the Holy Spirit of God.” But
you grieve the Spirit of God every moment you defer repentance—
by every sinful thought you indulge,—by every idle word you
speak,—and every time you neglect your duty. Thus you abuse
the goodness of God,—thus you aggravate his justice,—thus you
kindle his dreadful ire,—and thus you pvt your soul beyond the
reach of his mercy, and secure your own eternal damnation! For
the Lord thy Go? hath said, “ My Spirit shall not always strive with
man.” OQ, think on this! God help you to consider it, before it
cease to strive with you !

4, How justly is that man punished, who ends his day of proba-
tion in grieving the Spirit of God! Think for one moment on
those terrible denunciations of God’s awful displeasure against such,
contained in his word. They shall 62 accursen, cast out into outer
darkness, they shall be pamven, suffer the VENGEANCE OF ETERNAL
FIRE,—shall be punished with everlasting pestruction from the
presence of God and the glory of his power! And yet what just
views can we suppose mere words can give of the state of that soul
with whom the Holy Spirit has ceased to strive,-—now “ given over”
—the “ day of visitation” now ended ;—no more is his heart tendered
by the strivings of the blessed Spirit ;—he is to be awakened and
admonished ro more. The harvest with him is past, his summer
ended. The sun that once lit up conviction in his heart, and gave
him to see the danger to which he was exposed, is now set for
ever. The blackness of darkness gathers around him. O, the
night of anguish that now settles upon him. Now the tremendous
realities of an endless eternity open before his astonished vision,—
tortured with the gnawings of his own guilty conscience, he sinks
beneath enormous wo,—to feel, in eternal despair, what Jehovah
meant when he said— My Sprrir sHaLL NOT ALWAYS STRIVE
WITH MAN!”
SERMON XIII.

BY REV. CHAUNCEY RICHARDSON,

HINGHAM, MASS.

 

SOUND DOCTRINE UNPOPULAR.

2 TimotTuy, Iv. 3.
THE TIME WILL COME WHEN THEY WILL NOT ENDURE SOUND DOCTRINE

Trutu and error form two vast empires. The former is based
upon the infinite perfections of the immutable Jehovah. The deep
and broad foundations of the latter are laid in the natural darkness
and depr avity of the human mind. Although these empires are di-
verse the one from the other ; though one is an empire of light, and
the other of darkness; yet to sketch their boundaries ; to draw the
true line of demarkation between them ; to define, correctly and au-
thoritatively, what is truth, and what is error, is a task which the
unaided human mind could never accomplish. The heathen phi-
losophers and sages attempted this Herculean task ; they speculated ;
they reasoned ; they disputed ; they philosophized ; but, like Simon-
ides when interrogated by Hiero—what God is? they might with
propriety have said, Give us more time ; for they beheld the diffi-
culties on either hand rapidly augmenting. This interesting and
important work defied the mightiest efforts of the intellectual giants
of olden time—* they found no end, in wandeziug mazes lost.”

Although human reason existed in avery high, if notin its highest
state, in the philosophy of the ancients, yet it was unable absolutely
to settle a single moral truth. Though confident of success, the
failure of human reason was complete; and why? Because it at-
tempted the work single-handed; a work much above its province.
And this failure of human reason should be held up as a perpetual
monument of its weakness, and as a beacon to admonish after gen-
erations. But the darkness, the twilight of former ages has passed
away ; thetrue light now shines. The Divine Shechinah hath shone
150 REV. C. RICHARDSON’S SERMON.

forth from between the cherubim, sending out his light and truth ;
saying, “Give ear, O ye heavens, and I will speak; and hear, O
earth, the words of my mouth : my doctrine shall drop as the rain,
my speech shall distil as the dew.”

The Most High has now furnished a moral map of the two em-
pires; authoritatively defined their boundaries, and commissioned
ambassadors to guard the empire of truth against invasion from the
aspiring and artful agents of the empire of error. Among those ap-
pointed by the King of kings to defend his holy dominions, probably
none have been more bold, fearless, indefatigable and devoted than
St. Paul. He was “set for the defence of the gospel.” “He
preached the gospel with much contention.” He defended it against
innovations, refinements and corruptions attempted by false teach-
ers. He developed its deep and ucly mysteries. “In labors he
was more abundant.’’ ‘T’o the most severe sufferings and privations
he was no stranger.

- Of Cyrus the Great it has been said, that there was one circum-
stance wanting to complete his glory ;-and that was, to have his virtue
tried by some sudden reverse of fortune ; by struggling through se-
vere difficulties. But this great Apostle wanted not even this finish-
ing touch of a truly glorious and virtuous character. Like his divine
master, he was made perfect through sufferings. He was deeply
affected with a prophetic view of the great apostacy of Christians
from pure Christianity, and the growing unpopularity of sound doc-
rine in the latter times. And though he had alluded to this deeply
affecting subject in one of his epistles to the Thessalonians, and in
his former letter to Timothy, yet he could not forbear alluding to it
again in his second letter, and especially in his most solemn, pathetic,
impressive, inimitably eloquent charge to Timothy, to discharge with
the most rigid fidelity and untiring perseverance the high and holy
functions of an evangelist, an ambassador of Chri-t, a steward of
the sublime mysteries of God. He viewed every principle of sound
doctrine as having an important bearing on the salvation of men and
the glory of God; it was not in his nature, therefore, to witness,
without intense solicitude, the reception which the world would give
them ; and when he foresaw, that those doctrines which had receiv-
ed the seal of divinity would be rejected, and perverted by those who
would bear the Christian name, his solicitude was greatly increased.

“ The time will come when they will not endure sound doctrine.”
This portion of the divine oracles presents to our notice,

I. An IMPORTANT THEME—“ SOUND DOCTRINE.”
Il. An arrectTine PREDICTION—* THE TIME WILL COME WHEN
MEN WILL NOT ENDURE SOUND DOCTRINE.”
SOUND DOCTRINE UNPOPULAR. 151

I. Tam First To CoNTEMPL\TE A MOST MOMENTOUS THEME—
SOUND DOCTRINE. : :

I call it momentous, becanse it coriprises not a volume merely —
but an eternity of meaning, of interest, of privilege, and reward;
and because its magnitude is s9 vast, presenting a scheme of salva-
tion, the most grand and efficient that could be conceived. But
what is meant by the term sound doctrine? It has been affirmed
that the word doctrine has no meaning: but this random dec-
laration came from one, who has vet to learn the very alphabet of
sound theology, and on whose mind jt might be said darkness beam-
ed visible. As the term doctrine, in its common acceptation, means
the principles of any sect cr master; by sound doctrine must be
signified the grand principles of pure Christianity 5 a system of doc-
trine without any defect. 2 -t where shall such a system of doctrine
be found? This question is most interesting and important; be-
cause the world abounds with systems of religion. There is, how-
ever, but one system, amidst this vast world of systems of religion,
without defect; this is found in the unerring Scriptures; the others
are of human contrivance, avd with their tight folds stiffen and
cramp the sentiments of their votaries.

It will be my endeavor to bring to view in its general features
that system of doctrine which I believe to be sound. In doing
which, I hope to be the humble instrument of purifying some minds
from preconceived errors, of dispe: ing the mists of prejudice, and
of conducting them to the truth asit isin Christ. ‘To develope fully
the sublime principles, the pure morality of sound doctrine, its ex-
quisite adaptation to the moral condition of the human race, its ele-
vated prospects, and numerous evidences, would require “ a language
whose letters should be bright stars, :o that every word might spar-
kle like the coronet upon ihe brow ef night.”

There are several important tests of sound doctrine, which, when
taken together, form one infallible test of pure, of sound theology ;
and that system of doctrine which will endu.e the ordeal of these
tests, and which, when weighed in the balsace of eternal truth, and
close, candid investigation, is not found. wanting, must be pro-
nounced sound, without defect.

1. Icall that system of doctrine sound, which is legitimately de-
duced from the Holy Scriptures, and receives their authority.

“To the law and to the testimony; if they speak not according
to this word, it is because there is no light in them.” Under the
guidance, then, of the pure light of revelation, I present the follow-
ing summary of doctrines, as the cardinal principles of sound doc-
trine, in the statement of which, however, [ make no claim to entire
originality. As by two or three witnesse: every word is established,
152 REY. C. RICHARDSON’S SERMON.

so by two or three Scripture quotations shall every doctrine be es-
tablished—as my limits will not admit of a greater number.

That there is but one uncreated, unoriginated, infinite and eternal
Being ; the Creator, Preserver and Governor of all things. “ Hear,
O Israel! The Lord our God is one Lord ;” or, more literally, “Je-
hovah our God is one Jehovah.” “To us there is but one God.
One God and Father of all, who is above all.’’

That there is in this one Jehovah a Trinity of persons, not sepa-
rately subsisting, but essentially belonging to the Godhead; which
persons are commonly termed Father, Son and Holy Ghost. The
form of baptism instituted by Christ teaches this doctrine. ‘¢ Teach
all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost.”? It is also most clearly expressed
in the apostolic benediction. ‘The grace of the Lord Jesus, the
love of God, and the communion of the Holy Ghost, be with
you all.”

That the Sacred Scriptures, including the Old and New Testa-
ments, contain a full revelation of the will of God in reference to
man ; are alone sufficient for every thing relative to the faith and
practice of all men, and were given by inspiration of God. “ Every
word of God is pure.”” “The Holy Scriptures are able to make
us wise unto salvation.” “ All scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction and
for instruction in righteousness.”

That God created man in righteousness and true holiness. ‘God
made man in his own image.” “God made man upright.”

‘That man fell from the state in which he was created, became
morally corrupt in his nature, and transmitted his mora! defilement
to all his posterity. ‘‘ By the offence of one, judgme_¢ came upon
all men to condemnation.” ‘ By one man’s disobedience many
were made sinners.” ‘ By one man’s offence death reigned.”

That God has, in infinite love to man, brought him again into a
salvable state ; has redeemed him by Christ Jesus. ‘God so loved
the world, that he gave his only begotten Son, that whosoever be-
lieveth on him should not perish, but have everlasting life.” “ When
the fulness of time was come, God sent forth his Son, made of a
woman, made under the law, that he might redeem them that were
under the law, that we might receive the adoption of sons.” “ Christ
hath redeemed us from the curse of the law, being made a curse
for us.”

That Jesus Christ, the Divine Redeemer, is really and properly
God, having, by the inspired writers, assigned to him every attribute
and perfection essential to the Deity. “In the beginning was the
Word, and the Word was with God, and the Word was God. All
SOUND DOCTRINE UNPOPULAR. 153

things were made by him; and without him was not any thing made
that was made. And the Word was made flesh, and dwelt among,
us.”” “ Clirist came, who is over all, God blessed forever.” “ For
by him were all things created that are in heaven, and that are in
earth, visible and invisible, whether they be thrones, or dominions,
or principalities, or powers; all things were created by him and for
him ; and he is before all things, and by him all things consist.”

That he is also perfect man, in consequence of his incarnation ;
and in that man or manhood dwelt all the fulness of the Godhead
bodily ; so that his nature is twofold, divine and human, or God
manifested in the flesh. ‘He is despised and rejected of men, a
man of sorrows and acquainted with grief.” “The Son of man.”
“The man Christ Jesus.” “In him dwelleth all the fulness of the
Godhead bodily.” “ God was manifest in the flesh.”

That Jesus Christ died for the whole human race, equally for all,
and for every man. ‘He gave himself a ransom for all, to be tes-
tified in due time.”’ “ He is the propitiation for our sins; and not
for ours only, but also for the sins of the whole world.” “ He by
the grace of God, should taste (or has tasted) death for every man.”

That Christ, on the third day after his crucifixion and burial, rose
from the dead; and, after showing himself many days to his disci-
ples and others, ascended to heaven, where, as God manifest in the
flesh, he is to be the Mediator of the human race, till the consum-
mation of all things. “Christ died for our sins, according to the
Scriptures.”” “ And was buried, and rose again the third day, ac-
cording to the Scriptures.” ‘This Jesus hath God raised up,
whereof we all are witnesses.” ‘It is Christ that died, yea rather
that is risen again, who is ever at the right hand of God, who also
maketh intercession for us.” ‘There is one Mediator between God
and man, the man Christ Jesus.”

That there is no salvation but through Jesus Christ, ‘ who, as our
Passover, was sacrificed for us.” “To him give all the prophets
witness, that through his name, whosoever believeth in him shall re-
ceive remission of sins.”’ ‘ Neither is there salvation in any other ;
for there is none other name under heaven given among men,where-
by we must be saved.” “ Other foundation can no man lay, than
that is laid, which is Christ Jesus.”

That no human being, since the fall, either has or can have merit
or worthiness of or by himself; and therefore has nothing to claim
from God but in the way of his mercy through Christ. “ By the
deeds of the law, there shal] no flesh be justified in his sight; for
by the law is the knowledge of sin.” ‘* When ye shall have done
all those things which are commanded you, say, We are unprofitable
servants ; we have done that which was our duty to do.” “Not by

\
154 REV. C. RICHARDSON’S SERMON.

works of righteousness, which we have done, but according to his
mercy he saved us.”

That faith is the principal condition of salvation. _“ Therefore
we conclude that a man is justified by faith, without the deeds of
the law.” “ Believe in the Lord Jesus Christ, and thou shalt be
saved.” “ Being justified by faith, we have peace with God through
our Lord Jesus Christ.”

That justification, or the pardon of all past sins, is an instantaneous
act of God’s infinite mercy, in behalf of a penitent soul trusting only
in the merits of Christ. “Thy sins be forgiven thee.” “ Her sins,
which are many, are all forgiven.” “If we confess our sins, God is
faithful and just to forgive us our sins.”

That regeneration, or holiness, is of infinite necessity. “ Verily,
verily, I say unto thee, Except a man be born again, he cannot see
the kingdom of God.” “ Marvel not that I say unto thee, Ye must
be born again.” * Without holiness no man shall see the Lord.”

That it is the privilege of believers to have their souls purified
from all sin in this life, and be filled with pure love both to God and
man. “Blessed are the pure in heart, for they shall see God.” “The
blood of Jesus Christ cleanseth us from all sin.” “ Herein is our love
made perfect.” ‘There is no fear in love, but perfect love casteth
out fear; because fear hath torment.” ‘To love God with all the
heart, and with all the understanding, and with all the soul, and with
all the strength, and to love his neighbor as himself, is more than all
whole burnt offerings and sacrifices.”

That unless believers live and walk in the spirit of obedience, they
will fall from the grace of God, and forfeit all their Christian privi-
leges and rights, in which state of backsliding they may persevere,
and, if so, perish everlastingly. ‘Thou standest by faith: be not
high-minded, but fear; for if God spared not the natural branches,
take heed lest he spare not thee.” “If any man defile the temple of
God, him shall God destroy ; for the temple of God is holy, which
temple ye are.” “Ye are fallen from grace.” “When I say unto
the righteous, that he shall surely live; if he trust to his own right-
eousness, and commit iniquity, all his righteousness shall not be re-
oe ; but for his iniquity that he hath committed, shall he die
or it.”

That the period of human life is a state of probation. “ Now is
the accepted time, behold now is the day of salvation.” ‘ Be not de-
ceived, God is not mocked ; for whatsoever a man soweth, that shall
he also reap.” “ Every man must give account of himself to God.”

That the promises and threatenings of the word of God are con-
ditional, as they regard man in reference to his being, here and here-
after. ‘Be not weary in well-doing ; for in due season ye shall reap,
ifye faint not.” 'They that endure unto the end shall be saved ”
SOUND DOCTRINE UNPOPULAR. 155

“ Except ye repent, ye shall all likewise perish.” “ Repent, or else
Twill come unto thee quickly, and will fight against thee with the
sword uf my mouth.”

That man is a free agent, and has the power continually to choose
the life om death that is set before him. “I have set before thee life
and death, blessing and cursing; therefore choose life, that thou and
thy seed may live.” “Choose ye this day whom ye will serve.”
“ Work out your own salvation.”

That every human soul, being put into a salvable state, may be
saved; but if lost, the fault must be his own. “ He heard the sound
of the trumpet, and took not warning ; his blood shall be upon him ; but
he that taketh warning shall deliver his own soul.” “Turn ye, turn ye,
for why will ye die?’ “Ye will not come unto me that ye might
have life.” ‘“ Whosoever will, let him take of the water of life freely.”

That the human soul is immaterial and immortal, and can subsist
independently of the body. “There is a spirit in man.” “Then
shall the dust return to the dust, as it was; and the spirit shall return
unto God who gave it.” “Fear not them which kill the body, but
are not able to kill the soul.” :

That there shall be a resurrection of the dead, both of the just and
the unjust ; that the souls of both shall be reunited to their respective
bodies; and that both will be immortal. “ Marvel not at this; for
the hour is coming in. which all that are in their graves shall hear his
voice, and shall come forth; they that have done good unto the res-
urrection of life, and they that have done evil unto the resurrection
of damnation.” ‘There shall be a resurrection of the dead, both of
the just and unjust.” “ The trumpet shall sound, and the dead shall
be raised incorruptible.”

That there shall be a day of judgment, after which all shall be pun-
ished or rewarded, according to the deeds done in the body. “God
hath appointed a day, in the which he will judge the world in right-
eousness.” “We must all stand before the judgment seat of Christ,
and every one give account of the deeds done in the body, according
to that he hath done, whether they be good or evil.” “It is appoint-
ed unto men once to die, but after this the judgment.” ‘Then shall
the King say unto them on the right hand, Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of
the world; also, unto them on the left hand, Depart from me, ye
cursed, into everlasting fire, prepared for the devil and his angels.”

That these states of rewards and punishments are endless. ‘These
(the wicked) shall go away into everlasting punishment.” ‘“ Where
their worm dieth not, and the fire is not quenched.” “ But the right-
eous into life eternal.”

Now, if the doctrines which have been enumerated are not most
conclusively deducible from the passages of Scripture accompanying
156 REV. C. RICHARDSON’S SERMON.

them,—then these passages have no meaning—then the Holy Bible
is a sealed book—then the key of divine knowledge is lost—then we
are thrown back into the portentous darkness of many by-gone cen-
turies—then may we despair of ever arriving at a saving knowledge of
the truth.

But these doctrines are most undeniably taught in the Scripture
huotations which have been made, and in a host of others which
might be made ;—indeed, they present an epitome of the Bible—
they present revelation in miniature. They are the very truths which
the unerring oracles of God impress upon the mind of every sincere,
unbiased reader of their heavenly pages. Yea, they are written
upon the pages of inspiration as with a sunbeam. ‘They not only
perfectly harmonize with every part of the sacred volume, but the
admission of all and every one of them is essential to the harmony of
the Scriptures. Deny any one of these doctrines, and you make a
blank in the Bible. Among the tests of sound doctrine, I have placed
that of revelation foremost, partly to save repeating the doctrines,
but mainly because it is the most important, and implies the others,
this being the fundamental, and the others collateral tests.

In testing this system of doctrine by the Scriptures, I have let
them speak their own clear, unsophisticated, infallible language ; for
in establishing sound doctrine, there is no necessity of employing vain
sophistry—hidden things of dishonesty—cunning craftiness—a cor-
rupting of the word of God—a handling of it deceitfully—and a
wresting of it from its most plain and natural import. No; it de-
mands of its advocates a renunciation of all these indications of a
corrupt theology.

2. The perfect harmony manifest between the several parts of
this system, 1s presumptive evidence of its soundness. Truth and
error can never harmonize. “ What communion hath light with dark-
ness? What fellowship hath righteousness with unrighteousness ?
And what concord hath Christ with Belial? Or, what part hath he
that believeth with an infidel?” It was a most serious defect in all
the ancient systems of philosophy and heathen mythology, and an
irresistible proof of their unsoundness, that there existed numerous
and most glaring discrepancies between their several parts. But this
defect is not applicable exclusively to ancient systems of philosophy
and mythology, but it applies very appropriately to numerous modern
systems of philosophy and religion. Many of these systems exhibit
a most ridiculous discordance of sentiment; and to reconcile them
with each other, or with sound reason, not to say revelation, would

be a task at which the most inventive genius must cower; yea, it
would be an absolute impossibility. But this system exhibits an ad-
mirable connection and perfect agreement throughout. It presents
an unbroken golden chain of doctrine, developing the eternal perfec-
SOUND DOCTRINE UNPOPULAR. 157

tions of the Deity, revealing the duties, obligations, and privileges
of time, and disclosing the sublime interests and fearful awards of
eternity. Like the heavenly bodies, moving in their appropriate
orbits, harmoniously answering the grand design of their glorious
Creator and Upholder; the several celestial bodies composing this
divine constellation harmoniously subserve the most elevated and
important purposes. ‘The doctrine of the supreme divinity of
Christ, connected with his atonement, constitutes, in this system of
sound doctrine, the sun to which all the other doctrines are subord:-
nate, and their stations refer; which imparts to them their splendor,
influence, and importance, and connects them in glorious harmony.
Pluck from it this splendid luminary, this centre of attraction, and
you may inscribe on it, “ Ichabod,” the glory is departed,—the de-
lightful harmonies are broken,—ruinous confusion ensues,—the light
of salvation goes out in obscurity—is exchanged for palpable, eter-
nal midnight.

3. Lcall that a system of sound theology, between which and the
divine perfections there is a perfect agreement. This system of doc-
trine clashes with no one perfection of the Deity, but presents the
same entire view of his sublime character as is seen in the Holy
Bible, the only authentic history of God. It proclaims him as the
great First Cause of all things, as the moral Governor of the un-
verse, to whose righteous laws all rational beings are amenable for
their conduct. It displays the Divine Being as a Trinity in Unity,
as God in Christ reconciling the world unto himself. It proclaims
him as the Lord, the Lord God, merciful and gracious, long-suffer-
ing, and abundant in goodness and truth, keeping mercy for thou-
sands, forgiving iniquity, transgression and sin, and that will by no
means clear the guilty. It represents him as the Almighty, who has
no pleasure in the death of the wicked, but who will destroy without
remedy those who, being often reproved, harden their necks. In
short, it exhibits the great Jehovah as being infinitely pleased with
holiness, but infinitely displeased with sin—as promising the reward
of eternal life to those who, by patient continuance in well-doing,
seek for glory, honor and immortality ; but threatening to render
indignation and wrath, tribulation and anguish, to such as are con-
tentious, and do not obey the truth, but obey unrighteousness. This
system, unlike many others, not only perfectly harmonizes with the
divine perfections, but exhibits a most beautiful and delightful har~
mony among them. ‘Here mercy and truth meet together, right~
eousness and peace kiss each other.” While some systems exhibit
to our view, as objects of worship, ideal deities, patterns of every
species of impurity and unholy ambition; and while others annihi-
late a part of the divine perfections, or set them at variance with
158 REV. C. RICHARDSON'S SERMON.

each other, this system of sound doctrine portrays a God of truth,
who is without iniquity, just and right, challenging the love, the ser-
vice, the admiration and worship, of all rational beings throughout
his own vast dominions. Yea, there is none like this God in all the
earth: none of the gods of the nations are to be compared with
him whose glory is above the heavens; “who is the blessed. and
only Potentate, the King of kings, and Lord of lords.”

4. The admirable adaptation of this system of doctrine to the
moral condition and circumstances of man, as trresistible evidence of
ats soundness.

“A medicine for every wound,
All, all we want is here.”

Is the human mind enveloped in moral darkness? Is man in a
state of extreme ignorance? Is he unable by searching to find out
God? Is unenlightened human reason nothing more than palpable
ignorance? Is it deeply stained with, and powerfully influenced by,
depravity? And is man by its aid unable to discover those truths
which are the real object of his dim vision, his uncertain desire, and
inexpressible want? Which bear consolation to the house of mourn-
mig? Which brighten the great mystery of the grave? Which
safely moor his hopes? Which expand and fill his heart with Joy ?
All these solemnly interesting questions must receive an affirmative
answer. But this system of doctrine perfectly meets his case. It
sheds a flood of light upon the mind of man. It contains the very
truths which are essential to remove ignorance from the human
mind, and to satisfy its inquiries. The true light which sound doc-
trine reflects, eclipses the “stars of mystic theology,” overpowers
with its noon-day effulgence the feeble glimmerings of philosophy,
and annihilates the “ ghosts and spectres which walk in darkness.”

Is man guilty? Ts he conscious that he is amenable to the law
of the sovereign Ruler of the universe, and that he has broken
that law? Js he unable to ascertain, either from the volume of na-
ture, systems of philosophy, or his own conscience, whether his
sins admit of any atonement? Are all his presumptions against this
supposition? Then how gloomy and hopeless must he feel his con-
dition to be! But here, again, his case is met by sound doctrine.
It exhibits Christ as the great propitiation for sin, opening a channel
through which mercy may flow in a stream of salvation to the sin-
cere penitent. It offers pardon to the guilty, and specifies the terms
on which it may be obtained. It assures the sinner that if he will
accept of it on these terms, that though his sins be as scarlet, they
shall be as white as snow, that he shall be sprinkled with ‘the blood
of atonement, and that “God, who commanded the light to shine
out of darkness, will shine into his heart, to give the light of the

i
SOUND DOCTRINE UNPOPULAR. 159

knowledge of the glory of God, in the face of Jesus Christ.” Is
man depraved? Is his nature altogether corrupt? Does universal
history establish this truth? Is the carnal mind enmity against God?
Is man without God in the world? Has he lost the life, the holy
image of God, from his soul? Here, also, sound doctrine meets his
case. It directs the simner to seek the powerful influences of the
Holy Spirit, by which he must be created anew in righteousness
after the image of God. In a word, it assures him of the efficiency
of the Holy Spirit to effect this new creation—this most momentous
change.

Is man naturally stupid? Does it require powerful motives to in-
fluence him? Are all the motives of reason ineffectual to arouse
him to pursue the more excellent way? Sound doctrine presents
motives, the most moving and spirit-stirring which can be conceived.
It informs man that he is an accountable being ; that this is his only
state of probation; that all his actions have a bearmg upon his future
destiny ; that according as he now sows, hereafter he shall reap.
It presents the allurements of heaven, the warnings of hell, and the
attractions of the “ blood of sprinkling.” Ut thunders anathemas of
withering terror against the obstinate rejecter of Christ and his gos-
pel. It presents before him the doctrine of a future judgment, and
the tremendous issues of that judgment, than which more powerful
motives cannot be found. Let the sinner but candidly examine
these motives, and he cannot but be alarmed for his safety, and in
the bitterness of his anguish ery out, “ What must I do to be saved 2”
This admirable adaptation to the state and condition of man caunot be
found in any of the systems of natural religion, either ancient or
modern. They are all radically defective, and have never reached
the exigencies of a race of fallen beings. Some modern systems,
though professedly Christian, are as defective in many important
respects, as are the various systems of natural religion, or paganism.
Now I ask, if the exquisite adaptation of this system of doctrine to
the wants of man is not conclusive evidence of its soundness ?

5. Finally, the soundness of this system of doctrine is demonstrat-
ed by its efficiency.

We may well view this as the most efficient system of doctrine
ever promulged. For what other system, either ancient or mod-
ern, can compete with it in this respect? Others may be plausible
in theory, but fail in their application. Philosophy had the world to
itself for several thousand years; but it was powerless ; it failed to ac-
complish the ends proposed. The inefficiency of modern systems,
of science has been incontestably proved, and that, too, by most hu-
miliating and melancholy facts.

How inefficient to effect the great purposes of -true religion are
the various systems of heathen mythology! What is the moral in-
160 REY. C. RICHARDSON’S SERMON.

fluence of Hindooism, the very Moloch of the heathen world, but a
blast which withers and desolates? How deleterious is the influ-
ence of Mohammedanism! — Itis in truth a most deadly poison, com-
municating death to the human soul. It is a compound of deceit,
ignorance and lust. It employs the most debasmg and impure
motives. In short, it deserves not even the sorry credit of leavmg
men as good as it found them; after compassing sea and land to
make proselytes, it makes them manifold more the children of wick-
edness and of hell than before. Such also is the influence of nu-
merous other systems, whether pagan or professedly Cristian.

But this system of doctrine, not only as itrespe¢ts its sublimity,
but as to its efficacy and pure moral tendency, must be acknowledged
to be the glory of all systems. It is the gospel, the pure Chris-
tianity preached by the apostles and evangelists, which, in a moral
sense, turned the world upside down; struck the heathen oracles
dumb; threw down pagan temples, and subverted systems of false
religion. It failed not to produce a moral reformation wherever it
was preached. With its own intrinsic excellence as its only recom-
mendation, and the God of heaven as its only patron, it triumphed
over the opposition of men and devils, and multiplied: its converts
like the drops of morving dew. When it is faithfully preached, it
comes to the people not in-word onlv, but in power, and in much
assurance. In the hands of its primitive and modern promulgators,
it has proved to be the sword of the Spirit, piercing the soul; the
word of God, quick and powerful ; breaking the flinty beart in pieces ;
dispelling moral darkness, and disturbing the slumbers of. sin.
And, though they have had to encounter the criminal indifference of
an unbelieving world, the arts of philosophy, and the virulence of
relentless but unmerited persecution, their career has been marked
with glory and distitguished success. And while other systems,
and many of them bearing the Christian name, have been found by
experiment, long and melancholy experiment, to be totally ineffica-
cious as schemes of salvation, and some of them have passed away ;
this system has lived, extended its influence, and presents as its me-
morials, the holiness and happiness of a great multitude which no
man can number, whose names are written in heaven, and who are
the living epistle of this system, known and read of all men. The
moral effects of this system are exactly correspondent to those of
the Christian system, preached by the apostles, which fact identi-
fies the one with the other. It was this system which illumined the
tabernacles of the Athanasians, Waldenses, Albigenses and Ga-
zares during the dark and iron ages of superstition and error ; and
though the light was sufficient to render visible the surrounding dark-
ness, yet the darkness comprehended it not. The bright beams of
this system have never been extinct ; though they were for a season
SOUND DOCTRINE UNPOPULAR. 161

partially ol'scured, veiled, and shone rather dimly, yet at length they
emerged from their concealment; assumed their original splendor ;
shed a glory upon the path of Luther; made him a burning and a
shining light; revealed the abominations of the papal hierarchy ;
and opened a new and glorious era in the history of the Christian
world. It was the revival of the spirit and purity of this system,
which produce ia England, about one century since, a most aston-
ishing moral plicnomenon, which continues to be the wonder of the
world, or a moval revolution, which is still advancing and affecting
the surrounding nations. When lifeless forms, vain and empty pro-
fessions of Christianity, together with infidelity, threatened to anni-
hilate pure Christianity; when the gloomy night of irreligion and
error was growing darker and darker, and more and more fearfully
portentous ; when Zion’s watchmen were slumbering upon her walls;
in a word, when both church and state were verging towards a
most solemn crisis; then, at such an interesting period, there ap-
peared in the moral firmament a few stars of immense magnitude,
which were as bridegrooms coming out of their chambers, and re-
joicing as strong men torunarace. Their going forth was from the
one end of the kingdom, and their circuit unto the ends of it, and
vast multitudes felt the heat and powerful influence of the pure and
heavenly rays which they reflected. The moral aspect of England
was changed; the parched ground became a pool; the dry land
abounded with 'springs of water. Star after star arose, which, in
the firmament of usefulness, shone with superior splendor and glory.
These holy men of God, embracing, in the mighty grasp of their be-
nevolent designs, the whole world, not only the distant parts of that
nation, but also distant continents and islands of the sea, were soon
blest with the light, and transforming influence of sound doctrine.

The rapid increase, both of the velocity and magnitude of “ the
stone cut out without hands,” has been cause of wonder and admi-
ration. It is destined to fill the whole earth. ‘This system of sound
doctrine shines as the morning, and sends forth its light afar off,
mantling the minds of men, and “ tinging the clouds of heathenism
with a lustre lovely and beautiful as the day-spring.”” It has light-
ed the flame of benevolence upon thousands and tens of thousands
of altars. It has opened channels in which the tide of Christian
charity has flowed, sparkling: and fresh ; bearing on its waters bur-
dens of blessings, fertilizing the sterile earth. It has something
more truly grand and sublime than moon-beam speculations to boast 5
zeal and enterprise, and all the spirit-stirring virtues, rousing to deeds
of holy daring ; these are its laurels, its brightening glory.

Now I ask if the efficiency of this system of doctrine does not
prove it to be sound? This is a most important test of the truth or
162 REV. C. RICHARDSON’S SERMON.

soundness of any system, especially to unlettered men, while it fails
not powerfully to influence the learned. Would it be possible for a
system of error to effect what this system has effected? Can error
reform and save men? fill them with joy here, and brighten: their
prospects beyond the grave? But thousands and tens of thousands
can say, We are not ashamed of this gospel system, for it is the pow-
er of God unto salvation. They can assert with emphasis they know
it to be true, from the testimony of their own hearts. For they
that believe have the witness in themselves. i

This system of doctrine which I have proposed, having stood the
ordeal of the severest tests, challenges the ready credence of all
men. It is divine in \s origin, being legitimately deduced from the
Holy Scriptures. Itis from heaven, and not of men. It is not
proposed as a human system, but as the infallible truth of God.
The. doctrines composing this system “ are the doctrines of eter-
nal reason ; and though human reason could never have found them
out, yet, when revealed, it approves and applauds them.” This is
a system of wholesome doctrines, doctrines which are according to
Godliness, to the evidences of which the highest intellects have
yielded. Here we have the import of that commandment which St.
Paul charged Timothy to keep without spot. This is the truth
which, when experimentally known, makes free, and in which we
are to be settled and grounded; the truth which we are to buy,
and sell not. It is the faith once delivered to the saints, for which
we are earnestly to contend. Yea, this is the gospel of the king-
dom, which is to be preached in all the world for a witness. And
must not the consequences, either to men or angels, who shall pre-
sume to preach any other gospel, be most fearfully tremendous ?

I now proceed to consider briely—

Il. Tur arrEcTING PREDICTION IN MY TEXT—“ THE TIME WILL
COME WHEN MEN WILL NOT ENDURE SOUND DOCTRINE.”

This prediction indicated that sound doctrine would become a very
unpopular system. Indeed, such has ever been its character among
certain descriptions of men, from its first promulgation as an entire
and perfect system. Such were the discrepancies between it and
the corrupted Jewish system, that the Jews could not endure it,—it
was to them a stumbling-block. Such was its total unlikeness, in its
most prominent features, to any of the systems of philosophy then
mm vogue, that, to the advocates of those systems, it was foolishness ;
they could not endure it. Other systems were in perfect accord-
ance with the corrupt principles of a depraved heart, possessed _at-
tractions for every feeling of the human frame; contained every
thing that could strike the senses, and please the imaginations of
SOUND DOCTRINE UNPOPULAR. 163

men. But of the fine ornaments, the outward splendor, with which
they plumed themselves, intent to attract and captivate, sound dec-
trine was destitute; nay, it even condemned them. It was an ex-
clusive system, and demanded immediate reception ; required
obedience to its moral precepts and obligations, without respect to
rank, talent or reputation. Its duties and obligations extended
equally to the palace and the cottage ; to the refined and the illiter-
ate. Sound doctrine proclaimed disaster and ruin to the wicked, if
they did not cease to do wickedly. The people, high and low, rich
and poor, corrupt as they were, would not brook a system of religion
which prohibited all gratifications of the flesh, to which they were
very closely wedded ; they viewed it as without beauty, form or
comeliness. And its divine Author has never, like the founders oi
the Roman, Grecian, Egyptian, and Mohammedan systems of re-
ligion, eraployed political machinery, coercive measures, to establish
and extend its popularity. But the prediction referred, more par-
ticularly, to times then future. The time will come, the latter times,
and last days, have the same meaning, and refer to the times of
Christianity. There has been no one period in the history of the
Christian church, in which this prediction, since it was penned, has
not been fulfiicd. The mystery of iniquity was éven then working.
The spirit of error, of Antichrist, was even then in the world.
Many were then * s-verving from the truth, and turning aside unto
vain jangling, giving heed to fables and endless genealogies, which
ministered questions rather than godly edifying.” The numerous
innovations attempted upon pure Christianity, the many attempts at
corrupting it, and the numberless departures from it, establish the
prediction, that men will not endure sound doctrine.

The Gnostics corrupted sound doctrine by blending with it the
false and grossly absurd tenets of the Oriental philosophy. The
Origenists, in effect, merged it into the Platonic system of philoso-
phy, aod thus rendered it powerless as a scheme of salvation. The
Manicheans corrupted sound doctrine by a profane blending of it
with the doctrine of the Magi. The Nazareans effected its corrup-
tion by blending it with Judaism. The Pelagians and Arians present
most melancholy instances of departure from sound doctrine, by re-
nouncing its most prominent and essential features. A vast number
of other sects, which flourished during some of the first centuries,
gave evidence, by the vague and absurd notions which they broach-
ed, that, with them, sound doctrine was unpopular ; that they could
not endure it. But the Roman Catholic corruption of pure Chris-
tianity was the most prominent of all. St. Paul painted this to the
very life, in several predictions which have been most conclusively
applied to them by Bishop Newton.

The Greek church, also, a branch of the Roman Catholic, has
164 REV. C. RICHARDSON’S SERMON,

long presented a most fearful departure from sound doctrine. And
since the celebrated Reformation from the dogmas and superstitions
of popery, many of the former heresies have been revived, and mul-
tiplied new ones have been broached; yea, like swarms of locusts,
which God sent to vex the Egyptians, they have poured forth upon
the Christian world. And those which now obtain are very nu-
merous, and most fearfully alarming in their Antichristian influence.
Many creeds professedly Christian are most manifestly defective.
Some of them are merely systems of ethics, elevated but a little
above Deism, or heathen philosophy. They deny the entire de-
pravity of human nature ; the real divinity of Christ; the infinite
eflicacy of the atonement; the absolute necessity of regeneration ;
the reality and necessity of a divine influence in effecting the im-
portant work of regeneration; deny that the present life is a period
of probation ; the certainty of a future judgment; the eternity of
future rewards and punishments ; and that the Scriptures are a suf-
ficient rule of faith and practice. Those creeds which reject all or
either of the above essential principles of sound doctrine must be
blighting and ruinous in their tendency to the souls of men; they
induce unconcern about the momentous interests of the undying
soul; lull the conscience to sleep, crying Peace, when God has not
spoken peace; when destruction is even at the door.

Many of the professed friends of Christianity there are’ who
transgress and abide not in the doctrine of Christ; will not endure
sound doctrine ; who have need to be “ rebuked sharply, that they
may be sound in the faith.” Yea, vast multitudes there are, in this
and other Christian countries, who will not endure sound doctrine ;
but turn away their ears from the truth, and turn unto fables. Many
reject the whole system of Christianity, “as a cunningly devised fa-
ble,” though they may never have candidly examined one of the
numerous, powerful, conclusive and sweeping arguments which it
furnishes of its own truth. The prominent features of their charac-
ter have been sketched by the unerring pencil of inspiration. ,
“There shall come, in the last days, scoffers, walking after their own
lusts, saying, Where is the promise of his coming? ‘This know, also,
that, in the last days, perilous times shall come; for men shall be
lovers of their own selves, covetous, boasters, proud, blasphemers, un-
thankful, unholy, false accusers, incontinent, fierce, despisers of
those that are good, traitors, heady, highminded, lovers of pleasure
rather than lovers of God, men of corrupt minds, resisting the truth,
reprobate concerning the faith, turning the grace of God into lascivi-
ousness, denying the Lord God, and our Lord Jesus Christ.” “But
a dreadful sound shall be in their ears. Wo unto them! for they
have gone in the way of Cain, and ran greedily after the error of
Balaam, for reward, and shall perish in the gainsaying of Core.
SOUND DOCTRINE UNPOPULAR. 165

Clouds they are, without water, carried about of winds ; trees whose
fruit withereth, without fruit, twice dead, plucked up by the roots
raging waves of the sea, foaming out their own shame 3 wandering
stars, to whom is reserved the blackness of darkness forever.” Is
it not clear, from the view which has been taken of the affecting pre-
diction in the text, that it has been fulfilling through successive cen-
turies, from the time it was uttered, down to the present? and is it
not equally clear, that it is now receiving a very general accom-
plishment ?

INFERENCES.

1. From this subject, it is evident that there is in the human mind
a powerful and most alarming tendency to reject truth, and embrace
error. ‘Truth and error are two contending powers, which, for nearly
six thousand years, have divided the moral creation of God. And,
notwithstanding truth assimilates man to the nature and character of
his Maker, and points him to an eternity of intellectual and moral
pleasures ; and error assimilates him to the evil spirits which fell
both in nature and disposition, mars his happiness here, and spreads
a most gloomy and fearful uncertainty over his future destiny 5 yet
such is the blind infatuation of man, that error is preferred before
truth. “ And this is the condemnation, that light is come into the
world, and men love darkness rather than light, because their deeds
are evil.”

We may view the empire of error as a circle, of which there are
but three steps from the centre to the circumference. The outer
circumference includes erroneous views of the sublime doctrines of
revelatio.. The second or middle circle embraces Deism, or the
rejection of the whole system of revelation. And the innermost
circle comprises universal skepticism.

There ‘s in error a most fearful advance ; it exerts an astonishing
influence over men, clouding their intellects; warping their under-
standings: propelling them forward in its appalling and endless
labyrinths. Like the whirlpool, it draws whatever comes within its
circle towards its centre. Beware, therefore, of the influence of
error; if you get within the outer circle, you are in imminent danger
of being whirled to the fearful centre; of being engulfed in the
yawning vortex of perdition. This is the idol around which a de-
ceitful lustre has been thrown, by which millions have been dazzled
and snared ; the idol monster which painters and sculptors, poets
and historians, philosophers and divines, have been engaged in com-
bination to surround with a blaze of glory, and crown with immor-
tality. But let this great Moloch, on whose altars have been sacri-
ficed, not hecatombs of beasts, merely, but inyriads of immortal souls,
be stripped of all his fine ornaments; let him be unveiled to the
166 REV. C. RICHARDSON’S SERMON.

discerning eye in all his naked deformity. In a word, Jet him be
shorn of the deceitful lustre, the dazzling glare of false glory, which
have, from time immemorial, concealed his real character, his na-
tive ugliness, from the eyes of erring, misjudging mortals; and will
not the spell which binds his votaries be broken, his power be gone?

2. Finally, we learn from this subject, that it is of the highest im-
portance to embrace and become established in sound doctrine—in
the truth. There is no neutral ground between truth and error.
All are on one side or the other of the dividing line of the two empires.
On which side of this separating line are you, my friends? ‘To what
king have you sworn allegiance ; to the King of truth, or of error?
Are you enjoying princely dignity, heavenly honors, pure, refined,
and satisfying pleasures in the cause of truth? or are you submitting
to debasing slavery, cruel bondage, lawless misrule, and perpetual
disappointment in the cause of error? Let it be known whether
you are the friends and advocates of truth or of error, of sound doc-
trine or of a defective theology? It is of deep and everlasting mo-
ment that you embrace the truth; that you give it your influence
and support; that your heart be established with grace. Heed not
for a moment the false maxim, which ‘may be reiterated in your
ears, that “ one man’s opinions are as good as another’s,” that “ man
is no more answerable for his religious creed, than for the hue of
his skin.”

“ Be not carried about with divers and strange doctrines.”’ Be-
ware “lest any man beguile you from the truth with enticing words !””
‘“ Beware lest any man spoil you through philosophy and vain deceit,
after the tradition of men, alter the rudiments of the world, and not
after Christ.” Be not alarmed at the cry of unpopularity. That
the system of doctrine which has been proposed and vindicated in
this discourse is unpopular, is readily admitted. It was so in the
apostolic age; ithas ever been so. But its unpopularity establishes
most conclusively its soundness, its divinity. Will you reject sound
doctrine, when you are convinced of its divine origin and excellence,
merely because it is unpopular? because it excites the enmity of
the carnal mind? because it will not harmonize with the views, feel-
ings, and principles of the unrenewed man? On this principle you
might reject the whole Bible, and deny the existence of a holy and
just God. Will you cleave to error merely because it is the most
popular? Will you indeed sell your souls for popularity? What
shall it profit you if you gain the whole world, and lose your own
souls? Has popularity more influence over you than the undying
interests of your immortal souls? Are you halting between sound
theology and a defective creed, between the momentous concerns
of the soul, and the brief honors of the world? Decide at once.
At once yield to the persuasive, the thrilling, the heavenly eloquence
SOUND DOCTRINE UNPOPULAR. 167

of sound doctrine. For it is perfect, converting the soul, making
wise the simple, rejoicing the heart, enlightening the eyes, enduring
for ever ; more to be desired is sound doctrine than gold, yea, than
fine gold, sweeter than honey.

To embrace sound doctrine is of eternal moment, therefore seek
it as silver, search for it as for hid treasures. Exxalt it, and it will
promote you. It conducts to certain honor those who embrace it.
It is a tree of life to them that lay hold upon it, and happy is every
one who retaineth it. Take fast hold of sound doctrine, let it not
go; keep it, for it is your lifes “ Brethren, if any of you do err
from the truth, and one convert him, let him know, that he which
converteth the sinner from the error of his way, shail save a soul
from death, and shall hide a multitude of sins.” ‘* Finauiy, BRETH-
REN, WHATSOEVER THINGS ARE TRUE, WHATSOEVER THINGS ARE
HONEST, WHATSOEVER THINGS ARE JUST, WHATSOEVER THINGS
ARE PURE, WHATSOEVER THINGS ARE LOVELY, WHATSOEVER
THINGS ARE OF GOOD REPORT, IF THERE BE ANY VIRTUE, AND IF
THERE BE ANY PRAISE, THINK ON THESE THINGS.”
SERMON XIV.

BY REV. TOBIAS SPICER,

PRESIDING ELDER ON CHAMPLAIN DISTRICT, VERMONT.

GRACE AND WORKS UNITED.

Pum. u. 12, 13.

WORK OUT YOUR OWN SALVATION WITH FEAR AND TREMBLING. FOR
tT IS GOD WHICH WORKETH IN YOU BOTH TO WILL AND TO DO OF HIS
GOOD PLEASURE.

Waar shall Ido to be saved? This is a question of unspeakable
importance to every individual of the haman family. Every other
question shrinks into nothing when compared with this. This em-
braces time and eternity,—the life that now is, and that endless life
which is to come. This question is, however, answered very differ-
ently by different men, according to their different views of the
plan of salvation.

Some there are who believe that the salvation of all mankind is
secured in a way which excludes all human efforts. Such having
embraced the first axiom of the gospel, namely, that salvation is by
grace, do not know how to reconcile it with the idea that any human
effort is necessary to obtain salvation.

Others there are who suppose that God laid a plan by which to
save a certain part of the human family,—a certain definite num-
ber, which cannot be increased nor diminished.” This plan, they
readily admit, includes human agency, nay, absolutely secures hu-
man agency in such a way that the means are as sure as the end.
This plan takes its origin in what its abettors are pleased to call “ the
eternal decrees of God, whereby for his own glory he hath foreor-
dained whatever comes to pass.” According to this plan, those who
are elected to be saved, and those only, were redeemed by Christ,
those and those only are effectually called by the Holy Spirit, and
made willing to comply with the terms of the gospel. Such are re-
generated, and cannot fall away so as to finally perish.

But, between these discordant views, truth occupies a middle sta-
GRACE AND WORKS UNITED. 169

tion ; it fills a place between these two extremes. If we regulate
our views of the plan of salvation by the Holy Scriptures, it will ap-
pear, when those Scriptures are properly understood, that God has
not secured the salvation of all men, nor yet of a certain number of
men, in such a way that they cannot miss of heaven. But he has
made ample provision for all, by the gift of his Son Jesus Christ to
taste death for all, and by giving the Holy Spirit to enlighten all.
So that all who will comply with the conditions of the gospel, to-
gether with those in every nation where the gospel is not explicitly
known, who fear God and work righteousness, are, through the
merits of Christ, accepted by God, and shall be finally saved.

The passage we have selected as a foundation for some remarks,
is calculated to confirm the above view. But, in order to make the
subject ae I shall pursue the following method :

I. Brierty show wHat Gop HAs DONE, AND IS STILL DOING,
TO SAVE THE CHILDREN OF MEN. AND,
Il. Show wHAT WE MUST DO IN ORDER TO BE SAVED.

The subject will then afford some practical improvement.

I. I swat BRIEFLY SHOW WHAT GOD HAS DONE, AND I$ STILL
DOING, TO SAVE THE CHILDREN OF MEN.

1. The great foundation on which all our hopes of salvation must
rest, is what God has done for us in giving his Son Jesus Christ to
die for us. Such are the perfections of the divine Being, and such
is the character of sin, that no sinner can entertain the least hope of
salvation, only through the atoning sacrifice of Jesus Christ. Sin
is an insult offered to every perfection of Jehovah. It denies his
sovereignty, it is contrary to his holiness, it questions his wisdom, it
abuses his goodness, doubts his veracity, and offers defiance to his
almighty power. The sinner tramples on the laws of his rightful
Sovereign, and thereby exposes himself to his eternal displeasure.

How is the honor of these laws of God to be maintained, and
how are the claims of Eternal Justice to be satisfied, but by the
eternal destruction of the sinner? The only way seems to be, the
way which infinite wisdom has discovered, and which is revealed to
us in the gospel. “God so loved the world that he gave his only
begotten Son,”—who has “ tasted death for every man,” and there-
by become the “propitiation for the sins of the whole world,”—
“that the world through him might be saved.” Yet, not only was an
atoning sacrifice necessary in order to the salvation of sinners, but—

2. It was necessary that the Holy Spirit should be sent into the
world, to enlighten the mind and quicken the souls of men who are
“ dead in trespasses and sins ;” for such is the nature of sin, that tt

’
170 REV. T. SPICER’S SERMON.

not only offers insult to God, but it also infuses depravity into the
character and the very nature of man. The understanding is there-
by darkened that it sees no beauty in the things of God :—the will is
so perverted that it does not naturally conform to the will of God :—
and the affections are so alienated that they do not cleave to God as
the supreme object of their delight. All the moral powers, and all
the passions of the human soul, are completely out of tune. ‘They
need the enlightening and quickening influence of the Holy Spirit to
regulate them, and purify the soul for the enjoyment of God. ‘The
sinner needs pardon and sanctification to restore him to the favor and
image of God; and nothing short of divine influence can accomplish
this work in us. A portion of this influence is given unto us, to work _
in us “both to wi and to do.”

1. God worketh in us by his Holy Spirit “to wii. ;”—that is, as
I understand the apostle, the Holy Spirit enlighteneth the mind, and
thereby maketh it capable of seeing the beauty ther® is in divine
truth; and not only of seeing its beauty and fitness, but by this divine
influence the mind is enabled “to will,” that is, to resolve or choose
to obey it.

What is that which we call “will?” Is it what some imagine,
namely, a certain distinct faculty of the soul, which constitutes one of
its component parts, and which predominates over all our other facul-
ties? ‘This, | am aware, is the idea which many form of the will;
but I conceive it to be a wrong idea, and calculated to mislead us
respecting the economy of salvation.

In what passage of Holy Scripture is the “will” considered as a
distinct faculty of the soul? Might we not as well say that love, de-
sire, and hope, are distinct faculties? What are these but certain ex-
ercises or actions of the mind? ‘The mind is capable of loving, desir-
ing, and hoping; and these exercises are love, desire, and hope,—so
the mind is capable of choosing and refusing, and this exercise we
may call the will. Hence it appears that “will” is more properly
defmed, when we say it is the action of the mind.

The will, therefore, so far from being the ruling faculty of the mind,
does not bear rule at all, but is altogether subject to the mind, and,
properly speaking, is not a faculty, unless we mean by faculty nothing
more than the power which the mind possesses to exercise itself in
choosing or refusing an object which may be presented to it.

St. Paul, speaking of the time when his eyes were opened to see
the requirements of the gospel, says, “to willis present with me ;” by
which I understand him to mean, that “ to choose was within his power.”

By what means is the mind of a fallen creature, whose moral pow~
ers are all depraved, made capable of choosing the right, and refusing
that which is wrong? To this question the declaration of the apos-
te in our text gives an answer :—“ It is God that worketh in you to
GRACE AND WORKS UNITED. 171

toll ;” that is, the Holy Spirit, by its enlightening and quickening in-
fluence, worketh in our minds, and thereby discovers to us that which
is good, and enables us to choose it in preference to evil.

2. It is according to the “ good pleasure” of God, not only to en-
able sinful man “ to will,” but also “to do” what the gospel requires.
That is, he not only enables us to resolve on doing something, but he
enables us to perform that upon which we have resolved. By the
quickening influence of his Holy Spirit he enables us to repent of
our sins; and he also enables all those to believe in Christ to whom
he is presented by the preaching of the gospel. By the Spirit’s gra-
cious influence he enables us to “deny ungodliness and worldly lusts,
to live soberly and righteously,” and to “take up our cross and fol-
low Christ.”

Now without this divme and gracious influence, the mind of fallen
and depraved sinners can neither “will” nor “do” any thing accept-
able to God. But, enabled by this influence, this “ working within”
us, sinners, although depraved in all their moral powers, and conse-
quently entirely helpless, are enabled both to “ will” and to “ do”
what God requires of them. This is in exact accordance with the
declaration of St. Paul, Phil. iv. 13. “I can po all things through
Christ, which strengtheneth me.”

This ability “to will” and “to do” cannot, with any propriety, be
called “natural,” for if it be natural, all men naturally possess it ;
then the doctrine of total depravity cannot be true. Moreover, Christ
expressly says, “without me ye can do nothing; and the apostle de-
clares not that we are sufficient of ourselves to think any thing as of
ourselves.

Neither is it most proper to call this ability a moral ability, because
the term moral does not seem sufficiently descriptive. It certainly is
far more proper to call it supernatural, or “ gracious ;” for our text
informs us that ‘it is God which worketh in us both to will and to
do of his ‘good pleasure.’”? And St. Paul, in his epistle to the Cor-
inthians, declares, ‘our sufficiency is of God.”

IJ. Havine srierLy shown wHat Gop HAS DONE, AND IS STILL
DOING, TO SAVE SINFUL MEN, I SHALL, IN THE SECOND PLACE,
PROCEED TO SHOW WHAT MUST BE DONE ON THE PART OF MAN,
IN ORDER TO SECURE THE SALVATION OF HIS SOUL.

1. We must “will,” that 1s, we must resolve. When the Holy
Spirit “ worketh in us,” enlightening the mind, alarming the conscience,
and showing the exceeding sinfulness of sin, we must resolve to break
off from sin and turn to God. It is not sufficient that we see the truth,
or that we have a discovery of our duty. It is not sufficient that the
mind is seriously impressed with divine things, so far as to be sensible
of the need of a Saviour. It is not sufficient that a man feels desir--
172 REV. T. SPICER’S SERMON.

ous to flee from the wrath to come. There is a resolution to be
formed, and until this is done, but very little is done towards securing
his salvation: Good desires carry us but a little way towards heaven ;
there must be a determination of the mind. We must resolve on
seeking’ God, and on pursuing the way to eternal life. Although the
salvation of a sinner does not wholly depend on the conformity of his
will to the will of God, yet without this, good desires are not perfect-
ed, and good actions are never performed.

2. We must not only “ will,” but we must also “do.” It is re-
quired of us both “ to will” and “ to do;” that is, we must not only
resolve on obedience to God, but we must also perform that obedience
God requires of us. As we have already remarked respecting good
desires, that they accomplish nothing unless followed by resolutions ;
so we may say of resolutions, they amount to nothing unless reduced
to practice.

Repentance and faith are the conditions on which the gospel prom-
ises pardon to the guilty. “Put away the evil of your doings from
before mine eyes, cease to do evil, and learn to do well.” This was
the language of the evangelical prophet. Isa.i. 16. To the same
effect, and nearly in the same language, is the exhortation of St. Pe-
ter on the day of Pentecost, and on another occasion. “ Repent, and
be baptized, every one of you, in the name of Jesus Christ, for the
remission of sins.” ‘ Repent ye, therefore, and be converted, that
your sins may be blotted out.” And when the jailer of Philippi in-
quired of the apostles what he should do to be saved, they answered
him, “ Believe on the Lord Jesus Christ, and thou shalt be saved.”
‘God has commanded all men every where to repent,” and he re-
quires all to whom the gospel is preached, to “believe on him whom
he hath sent” to be the Saviour of sinners.

Not only are repentance and faith required as the conditions of
pardon ; but a life of self-denial, of watchfulness and prayer, and per-
severance in holiness, are the conditions on which salvation is prom-
ised to Christ’s followers. Our Saviour says, Matt. xxiv. 13. “He
that shall endure to the end, the same shall be saved.” Again, in
Rev. ii. 10. “Be thou faithful unto death, and I will give thee a
crown of life.” And our Lord has repeatedly declared that whoso
does not “bear his cross,” and “come after him,” is not “ worthy of
him,” and “cannot be his disciple.”

II. We come Now, THIRDLY, TO MAKE SOME IMPROVEMENT OF
THE VIEW WE HAVE TAKEN OF THIS SUBJECT.

1. We see the connection there is between free grace in God and
free will in man. God worketh, and we must work. It is by God’s
free grace that salvation is provided, and it is by an exercise of
man’s free will that this salvation is obtained. And thus it is, that
GRACE AND WORKS UNITED. 173

all the glory is secured to God, and that all the duty devolves on
man.

We are frequently asked how salvation can be all of grace, if works
are necessary? ‘To this inquiry we are now prepared to give an an-
swer. It was grace that first designed this glorious plan. It was by
the grace of God that Jesus Christ tasted death for every man ; it Is
by the grace of God that the Holy Spirit is sent into the world. Itis
owing to the grace of God that a sinner is brought to see his danger
and become penitent ; by grace he is enabled to seek the Lord and
believe in the Saviour. It is by grace that his-sins are pardoned, and
his heart changed ; and it is grace that enables him to do all the good
that he does through life,—bears with his numerous infirmities, puri-
fies his heart, and finally admits him to eternal joys on high. There-
fore, every good man on earth, and every saint in heaven, may ex-
claim with the apostle, “By the crace of God I am what I am.”

Again, we are frequently told that St. Paul says, “ We are saved
by grace ; and if by grace, then is it no more of works; otherwise grace
is no more grace.’

To this we reply, the meaning of the apostle, in the words above
quoted, we conceive tobe this. 1st. That perfect obedierice to God’s
law is not the condition of a sinner’s acceptance with God. 2d. That
we cannot render ourselves acceptable to God by works of the cere-
monial law which was given by Moses. 3d. That the conditions of
our acceptance with God are repentance and faith ; but, however,
even the works of repentance and faith and holy living do not merit
salvation ; but we are ‘saved by Grace,” and not for any “works
of righteousness” which we have done.

The apostle did not design to exclude works of every kind, and in
every sense, from the economy of man’s salvation; for then even re-
pentance and believing would be excluded,—these are certainly works
of the mind. If repentance and faith and every good work have noth-
ing to do in securing our salvation, then the exhortation of St. Paul
ia our text, and, indeed, all the commands and exhortations in the
Bible, are words of no meaning.

2. We see the importance of embracing and holding up correct
views of the plan of salvation. We would not be understood to mean
that no man can be saved unless his religious opinions are perfectly
correct. Such a conclusion would be erroneous. Equally erroneous
would it be, to suppose that “it matters not what a man believes, if
his heart is right ;” for a man’s heart is not as likely to become right,
or to remain right, whose views of the plan of salvation are wrong, as
he who entertains correct views. ‘This is so evident that it needs no
proof. Neither 1s that minister as useful, or as likely to win souls to
Christ, who entertains wrong views of the economy of grace, as he
whose views are correct.
174 REV. T. SPICER'S SERMON.

One principal reason why thé ministry of Mr. Wesley, and others
m connection with him, has been-attended with such unparalleled suc-
cess, is, that they have uniformly held up the doctrines of the gospel.
They have steadily maintained the doctrine of human depravity,
general atonement, justification by faith, the necessity of repentance,
and holiness of heart and life. ‘These doctrines they have urged on
the consciences of both saints and sinners, and their word has been
attended with power in the conversion of many thousands of perish-
ing sinners.

So did the apostles of our Lord labor,,clearly exhibiting the plan
of salvation, and preaching repentance towards God, and faith in our
Lord Jesus Christ. The gospel is a system of truth which must be
exhibited to the understanding, and closely applied to the conscience.
This is the “ word of God,” it is “ quick and powerful, and sharper
than any two-edged sword, piercing even to the dividing asunder soul
and spirit, and is a discerner of the thoughts and intents of the heart.”
This is “the ingrafted word, which is able to save our souls.” The
truth of the gospel must never be minced.

‘

“ Shall I for fear of feeble man
Soften God’s word, or smooth my tongue?”

If ministers expect success in their ministry, let them show clearly
the plan of salvation,—let them “not shun to declare the whole coun-
sel of God.” Let them carefully draw the line of distinction between
truth and error.

It is an aneient prediction, found in Jer. iii. 15, that God will give
to his people “ pastors after his own heart,” which shall “ feed them
with knowledge and understanding.” Let us never lose sight of the
distinguishing doctrines of the gospel, especially free grace in God,
and free will in man. These are mighty weapons-to pull down the
strong hold of Satan. These are mighty battering rams to break in
upon the sinner’s conscience, and rouse him from slumber to flee
from the wrath which is to come.

3. The view we have taken of the plan of salvation lays a foun-
dation for exertion and ardor in ministers of the gospel. 1 remem-
ber a gentleman once remarked to me, that there was one thing in the
sermons of Methodist ministers which he greatly admired, which was
the close application they generally made of the subject to their hear-
ers. In this he thought the ministers of his own denomination were
generally too defective ; their sermons consisted more of explication
than exhortation. I replied, that according to the views entertained
by the ministers of his denomination, there was but very little occa-
sion for men to be exhorted to the performance of duty, for what
avails any thing which they can do? Their destiny was eternally
fixed by God’s decree ; and all the means that lead thereto ! Why
GRACE AND WORKS UNITED. 175

exhort men to Jo works, the performance of which with far the great-
est part of mankind would avail nothing? Or, if they would avail,
are all secured by sovereign grace, and cannot fail to be performed.

But if salvation be conditional, if a work must be performed by
sinners in order to obtain salvation, and if God worketh in us by his
Holy Spirit, thereby enabling us both “to will” and “to do,” then are
sinners without excuse before God ; then may the minister cry aloud
and spare not, and warn them to flee the wrath to come. If Christ
tasted death for every man, and sincerely offers his grace to all; then
may ministers fervently exhort all men to flee to the outstretched arms
of a compassionate Saviour, who is able, and willing too, to save all
that come unto God by him. Here is ground for preaching, exhorta-
tion, prayer, and praise. ;

4. The foregoing view which we have taken of the plan of salva-
tion brings us to a very fearful point.

1. If we would be saved from our sins here, and from hell here-
after, we must work out our own salvation with fear and trembling.
All that God has done, or has promised yet to do, will not save us
without we work. Nothing will excuse us from repentance. ‘God
has commanded all men every where to repent.” Nothing will do in-
stead of faith. ‘ Without faith it is impossible to please God.” And
nothing will answer asa substitute for self-denial and bearing the cross.
For Christ said, “ Except a man deny himself, and take up his cross
and follow me, he cannot be my disciple.”

2. We must work now. There are many who seem convinced of
the necessity of doing something in order to secure eternal life; but
think there is, however, sufficient time to do this hereafter.

Let such remember that God declares, “ now is the accepted time,
and To-pay is the day of salvation.” Will the youth delay this work
until middle age, thinking that a more suitable season? Let him re-
member, the cares of life will be very likely to exclude the thoughts
of dying. And let him also remember, that his heart will grow harder
the longer he remains impenitent. His sinful habits will be more
confirmed, and the difficulty of doing, this work will probably be in-
creased a hundred fold.

Will the man in middle age delay this work till old age, thinking
that will be a more convenient season? Let such remember the ex-
ceeding uncertainty of human life, and also how very few are known
to commence this work after they have passed the age of fifty years.

And let the aged remember that, if they have left this important
work undone till now, that now is the time for them to work, and now
is the only time. If now is not improved by them, this work with
them will remain eternally undone.

3. The point is still more fearful as we advance ; for if we work
176 REV. T. SPICER’S SERMON.

not, we must perish. ‘‘He that, being often reproved, and hardeneth
his neck, shall suddenly be destroyed, and that without remedy.” We
must work or perish. It is a great work that lies on our hands, and
we have but a very short time allowed us in which to perform this
great work. We should fear lest the harvest shall be past and the
summer be ended, and we not saved. We should tremble at the
recollection of the greatness of our danger, if we are neglecters
of this salvation; For HOW SHALL WE ESCAPE, IF WE NEGLECT
$0 GREAT SALVATION?
SERMON XV.

 

BY REV. TOBIAS SPICER,

PRESIDING ELDER ON CHAMPLAIN DISTRICT, VERMONT.

UNITY AMONG BRETHREN.

Psatm cxxxur. 1.

BEHOLD, HOW GOOD AND HOW PLEASANT IT IS FOR BRETHREN TO DWELL
TOGETHER IN UNITY!

A xNowLeEDGcE of our relation to God and our fellow creatures,
is of great importance to every man. This knowledge, God has
been pleased to impart to us by means of the Holy Scriptures.
Here our various duties to God and man are clearly brought to view,
and the performance of these duties is essential to constitute the
Christian character.

In numerous passages, and especially in the one just recited, the
Scriptures contemplate men as being brethren, children of the same
parent, and members of the same family. Here the inspired writer
earnestly recommends harmony and brotherly love. ‘ Behold, how
good and how pleasant it is for brethren to dwell together in unity !”’

The method I purpose to pursue in illustrating these words of the
Psalmist is as follows— :

I. Brizriy sHow IN WHAT RESPECTS MEN MAY RE SAID TO BE
BRETHREN.

Il. InquirE WHAT COURSE WE MUST PURSUE, «IF WE WOULD
PROMOTE UNITY AMONG OUR BRETHREN. AND—

Ill. I sHaLtu urGE THE PURSUIT OF THIS COURSE BY SEVERAL
ARGUMENTS.

J. We NoTICE IN WHAT RESPECTS MEN MAY BE SAID TO BE

BRETHREN,
1. It may be said that all men are brethren by Creation 3 for as
* Aa
178 REV. T. SPICER’S SERMON.

the Apostle declares, God “hath made of one blood all nations of
men, to dwell on all the face of the earth.” We are all the offspring
of Adam. Whatever diversity of color is to be found among men,
must be accounted for on other principles, than a variety of origin.
‘We all sprang from Adam as our common father ; and the same
Almighty hand has formed us all. Whether born among the burn-
ing sands of Arabia, or within the frigid zones of more northern
climes, we are brethren. Whether we belong to Afric’s sable race,
consigned to slavery and toil, or whether we are the free born sons
of liberty ; we all came from the same original stock, and are breth-
ren by nature’s ties. The master and his slave, the king and all

_ his subjects, although so differently circumstanced in life, are equals
in the estimation of the great Creator, and should regard each other
as brethren: for the rich and poor meet together, and the Lord is
the Maker of them all.

2. All who are true Christians are brethren by tres most sacred,
and they should regard each other in this light. ‘“ They are born
not: of blood, nor of the will of the flesh, nor of the willof man, but
of God.” They are “born not of corruptible seed but of incor-
tuptible,” by the word of God. ‘This spiritual regeneration is
indispensably necessary to constitute us the “children of God by -
faith in Christ Jesus.” Except we are thus “born again,” our
Lord most positively declares, we “cannot see the kingdom of
heaven.” All who are thus born again are the “children of God
by adoption,” “and if children, then heirs, heirs of God, and joint
heirs with Christ,” to an “inheritance incorruptible and undefiled,
and that fadeth not away ;” “if so be,” says the Apostle, “ we suf-
fer with him, that we may be glorified together.” Such as are thus
renewed in the spirit of their minds, and none but such, are Chris-
tians, properly speaking.

Now whatever difference there may be among Christians in re-
spect to their views of the plan of salvation, so long as they hold fast
the fundamental truths of the gospel, and retain the divine favor ; so
long as they fear God and work righteousness ; they are accepted
by him, and ought to have fellowship one with another. Although it
must be acknowledged that correctness of opinion in matters of re-
ligion is of great importance, because opinions naturally tend to in-
fluence our practice ; yet it is very certain that orthodoxy in our
religious views will not constitute the test by which we shall be judg-
ed at the last great day.

It is certainly a strange notion that has found its way into the
Christian church, for which some earnestly contend, that men must
embrace precisely such an opinion of such and such subjects, in
order to be Christians worthy of their fellowship; especially when
UNITY AMONG BRETHREN. 179

this opinion relates only to some external ceremonies which they
will readily acknowledge are not absolutely necessary to salvation.

3. Those who are members of the sume church, professing the same
faith, and conforming to the same order of discipline, should regard
each other as brethren in the strictest sense of the word ; for they are
not only fellow creatures and fellow Christians, but they have enter-
ed voluntarily into an association with each other ; by which they have
publicly and most solemnly pledged themselves to each other as breth-
ren. ‘Thus we see that all men are related to each other by the
ties of consanguinity, or of grace. And all men, to whatever nation
they may belong, or in whatever part of the world they may reside ;
however different their circumstances may be, or whatever may be
their religion, or religious views; al] men should regard each other
as brethren. But especially should Christians regard themselves in
this light, who profess the same religion and belong to the same
church. And such, perhaps, the Psalmist had more immediately in
view when he said, “ Behold, how good and how pleasant it is for
brethren to dwell together in anity !”

IJ. We come IN THE SECOND PLACE TO INQUIRE WHAT COURSE
WE MUST PURSUE, IF’ WE WOULD PROMOTE UNITY AMONG OUR
BRETHREN.

1. Jt is necessary that we form correct views of our relation to
God and one another. If the great men of the earth, who possess
wealth and power, imagine themselves a distinct race of beings,
formed of nobler materials, and for nobler purposes than were the
rest of human kind, they will continue to regard themselves as born
to rule, and all beside as destinéd to obey. They will play the ty-
rant, and trample on the lives and liberties of their fellow men.
The world will still remain a scene of warfare and of blood.

The golden rule Jaid down by our Lord should be remembered
and sacredly regarded by all men; ‘ Whatsoever ye would that
men should do to you, do ye even so to them.”” ‘This rule should
form the grand principle of all our actions in all our dealings with
our fellow creatures. Whoever departs from this, so far as his in-
fluence extends, severs the bonds of unity, and contributes to intro-
duce discord and wretchedness among the children of men.

There is a spirit of selfishness in our world which greatly mars
our happiness. It is this spirit which induces men to grasp at all
advantages, regardless of the consequences which their conduct
may have on others. What desolation and confusion has this spirit
spread in our wretched world. Surely men thus actuated have for-
gotten that “the Lord is the Maker of us all,” and that “we are
brethren.” tage

2. Not only are correct views of our relation to God and one an-

   
180 REV. T. SPICER’S SERMON.

other necessary, but also a correct sense of justice between man and
man. ‘An all wise Providence has placed men in different circum-
stances in this life, and given to each unalienable rights—rights
which no man is at liberty to invade. ‘These are rights of property,
of liberty, and of conscience, Of the latter we can never be de-
prived, and the two former may never be taken away until we have
forfeited them by some voluntary act of our own.

What views of justice can those men entertain who take it on
themselves to determine how others shall think, and what they shall
believe? To his “own master” must not “every one stand or
fall?’ Surely in matters of mere opinion they must.

And what sense of justice can that tyrant have, who will deprive
his fellow creatures of their property, or their liberty, merely be-
cause lie has it in his power to do so? Verily there is a day of
judgment in which such oppressors, with all others who violate the
claims of justice, will be made to feel, that- however self-exalted
they may have been, all men by nature are equal. ,

3. If we would promote unity among brethren, we must learn to
distinguish between men and their religious opinions. Notwithstand-
ing, as has been already remarked, that our religious opinions do
naturally tend to influence our practice, yet as an eminent writer
somewhere observes; ‘‘ mere opinions make but a small part of real
religion, and should always be carefully distinguished from the per-
sons who hold them.” We should be willing to allow both candor
and sincerity in persons whose sentiments differ from our own. Nay,
there may be deep piety in the heart, while at the same time very
erroneous notions are entertained in the head. It certainly is not a
sure mark of the want of sincerity ta another that he differs from me
in his religious opinions, even though he may possess the same means
of information that 1 do. Our early habits of thinking have amighty
influence on us, all our days, and the associations we form in life
will have their share of influence too.

The Holy Scriptures which contain the clearest and brightest
revelation of divine things which God has ever made to man, are
nevertheless written in human language, which language, like every
thing else belonging to fallen man, is imperfect. In human language
it is too well known to be denied, that words may be differently un-
derstood: therefore though this may be the best, and indeed the
only medium suited to religious instruction, yet it is not so perfect
as to be impossible for men, even candid men, to err.

Some of the apostles, who had heard the « perfect Preacher
preach,” and were endowed with power from on high to proclaim
the word of God, and by their writings to teach a dark benighted
world, did nevertheless on some occasions differ from each other in
their views. But though they contended sharply, it was in Chris-
UNITY AMONG BRETHREN. 181

tian love. Their contention did not destroy the “unity of the spirit,”
nor break in sunder “the bonds of peace.”

It will be recollected that John once said to our Lord, “ Master,
we saw one casting out devils in thy name, and we forbade him, be-
cause he followed not with us.” Doubtless, he expected his zeal for
his Master’s cause would have been highly commended; but our
Lord said unto him, “ Forbid him not, for he that is not against us is
for us.” It is to be feared, the zeal of many will carry them into
bigotry, and our Lord, imstead of saying, “Well done!” will say,
“Who hath required these things at your hands?”

We would not be understood to insinuate that orthodoxy is of such
little consequence that we may be wholly indifferent what views we
or others may entertain ; no, we are exhorted by an apostle to “ con-
tend earnestly for the faith once delivered to the saints ;” for it is of
great importance both to ourselves and the world in which we live.
But this contention should not be at the expense of “ brotherly love.”
However men may differ in their opinions, an inspired apostle says,
“ Let brotherly love continue.” For, behold “how good and how
pleasant it is for brethren to dwell together in unity !”

4. If we would promote unity among brethren, we must not ex-
pect-too much from them, but must make suitable allowance for the
infirmities of human nature. Wuman nature is fallen; all our nat-
ural and moral faculties have suffered a great loss. They are not
what they were when first we came from our great Creator’s hand.
He created us “ upright,” and pronounced all things “very good ;”
but we “all like sheep have gone astray.” It is true, grace does
much for fallen nature ; it restores all penitent believers to the favor of
God, and stamps his image on their hearts. But notwithstanding all
it does, men, while in this life, will be but imperfect creatures. We
need not expect perfection m man, until this “corruptible shall have
put on incorruption,” and “mortality shall be swallowed up of life.”

It cannot be denied that one very fruitful source of disquiet, espe-
cially in family connections, and in the church, is, we calculate on too
much from fallen man. It is hente that innumerable discords arise
to mar our peace and destroy our brotherly love.

5. Another rule to be carefully observed by all who wish to pro-
mote peace and unity, is, to put the best construction we possibly can
on the conduct of our brethren, and be always ready to forgive an
injury. Charity, it is said, is “not easily provoked, thinketh no evil,
beareth all things, and Aopeth all things.” Charity, as one observes,
is “the soul of social life.” It inclines one to put the best construc-
tion on another’s conduct, which the nature of the case will possibly
bear. Our situation in life sometimes renders us widely vulnerable,
and the interests of others often come in contact with our own. We
seem to be assailed. our interests or our reputation suffers loss. But
182 REV. T. SPICER’S SERMON.

charity hopes no injury was intended; it makes not a man an offender
for a word—perhaps the report may net be true; it may be an ene-
my is endeavoring to sow the seeds of discord and separate very
friends. But if we find it is too true to be disbelieved, we should re-
member, “ Vengeance belongs to the Lord, and he will repay the ad-
versary.” Our dignity, as rational heings, requires that we forgive.
“Tt is the glory of a man to pass by a transgression.” If we suffer
ourselves to take revenge, we are conquered, and lose the glory of
the struggle ; but if we forbear and forgive, we come off victors, and
are crowned with more than common laurels. How far beneath the
proper dignity of a man it is to seek to be revenged for every sup-
posed or even real injury he may receive.

We should especially remember that our Saviour has declared that,
except we forgive men their trespasses, our “ Heavenly Father will
not forgive” ours. In the prayer which he taught his disciples to use,
we are instructed to say, “Forgive us our debts, as we forgive our
debtors.” But if we will not forgive those that injure us, but seek to
take revenge, how shall we appear at the throne of grace with this pe-
tition on our lips? If we will not forgive whenever we use the words
of this prayer, we pray that we may not be forgiven !

WI. Havine noriceD THE RELATION MEN SUSTAIN TO EACH
OTHER, AND THE COURSE TO BE PURSUED IN ORDER TO PROMOTE
UNITY AMONG MEN; I sHALL URGE THE PURSUIT OF THIS COURSE
BY SEVERAL ARGUMENTS.

1. The peace of society requires it. Sin has entered into our
world, and death by sin. Every man has turned his hand against
his brother. This world is a slaughter house, literally an Aceldama,
afield of blood. And why is this? Because men have forgotten
that God is their Father, and that they are all brethren. If all would
strive to “dwell together in unity,” the state of society would be
wonderfully changed. Tyranny and oppression would entirely cease,
and the oppressed would go free. Murders, robberies, and thefts,
would be known no more, and meh would enjoy their lives and prop-
erty without molestation. Dishonesty and fraud of every kind would
cease through all the wide family of man. Then would prisons and
houses of correction, with which our world abounds, be needed. no
more. Instruments of warfare would be converted into implements
of agriculture and husbandry. And the ancient prophecy would be
fulfilled,—* The wolf shall dwell with the lamb, and the leopard lie
down with the kid.” “They shall not hurt or destroy in all my holy
mountain,” “ for the earth shall be full of the knowledge of the Lord.”
O, blessed state of society, how much to be desired! when will it be
realized in all its glory ?—When all men shall be regulated by the pure
precepts of the gospel: then shall “ brethren dwell together in unity.”
UNITY AMONG BRETHREN. 183

2. We urge this subject, in the second place, by the honor of our
holy religion. ‘The most prominent feature of the Christian religion
is love, universal love to God and man. When the apostle had
enumerated several Christian graces, he introduces “ charity,” which
is but another name for love ; and although these Christian graces
were excellencies which were not to be found in any other religion
under the sun; yet he says, “ the greatest of these is charity,” for
“ charity never faileth.” In the early ages of Christianity, Chris-
tians were remarkable for “dwelling together in unity,” insomuch
that their very enemies were constrained to say, “See how these
Christians love one another.”

We would not be understood as wishing to do away the distinc-
tions which exist among Christian denominations. It is doubtless
best for these distinctions to exist. Let all fight the common foe in
their respective ranks, and all promote the general good in “ their
own way” but let them not vex and destroy each other. Let them
not bite and devour, nor bitterly contend ; lest their clamor should
be overheard by the wild beasts of the forest, and they should there-
by be aroused to attempt our final ruin. Let every man carefully
search for truth, and when he has discovered what he considers
truth, let him honestly embrace it, and let him be at liberty publicly
to profess it. Let all agree to let each other think uncontrolled, ex-
cept as far as force of argument controls. The honor of our holy
religion and the prosperity of Zion’s cause require that “ brethren
dwell together in unity.”

God is honored in the promotion and prosperity of his cause. To
promote his honor should be the highest ambition of a rational be-
ing. God is jealous of bis honor. When the ancient Israelites
provoked him in the wilderness, he said, “1 would scatter them
into corners, | would make the remembrance of them cease from
among men, were it not that I feared the wrath of the enemy, lest
their adversaries should behave themselves strangely.”’ ‘ I wrought
for my name’s sake that it should not be polluted before the heath-
en.” It was his honor, and the honor of his cause, that were at
stake. He feared the heathen would say, “the Lord is not able to
carry his people through,” and in this way his cause would sustain
a serious Injury.’ Is God so jealous of his honor, and the honor of
his cause? How careful ought Christians to be, lest by their con-
duct toward each other, they give the enemy occasion to triumph,
and trample on the fair inheritance of the Lord.

3. We urge this as one of the best evidences we can give of the
genuineness of our Christian experience. “ By this,” says the Sa-
viour, ‘shall all men know that ye are my disciples, if ye love one
another.” St. John saith, “* We know that we have passed from
death unto life, because we love the brethren.” Though we have
184 REV. T. SPICER’S SERMON.

the gift of prophecy, and understand all mysteries, and all knowl-.
edge ;. and though we have all faith so that we could remove moun-
tains ; and though we were to abound im acts of benevolence, and
were even to yield ourselves to martyrdom; yet if we love not our
brethren, our experience is not genuine, and our religion is “as
sounding brass or a tinkling cymbal.”

What does religion do for us, if it does not in some measure re-
store us to the divine image? If it does not

“Lay the rugged paths of peevish nature even,
And open in the breast a little heaven ?”’

When we entered on our public profession, we solemnly renounced
the works of the devil. And what are these works? Are they not
these, ‘ envyings, hatred, variance, wrath and strife?” But “ the
fruit of the Spirit is love, meekness, long-suffering and gentleness.”
“Every one,” says the apostle, “ that loveth him that begat, loveth
him also that is begotten of him.” ‘And we ought to lay down our
lives for the brethren.” ;

4. Weurge this, finally, from the consideration that life will soon
be over, and that Christians hope to dwell together in perfect unity
in the kingdom of heaven. How very trifling many things will soon
appear, that are subjects of our warmest contentions now! It will
not be long till we shall awake from the fleeting scenes of human
life to contemplate scenes more substantial. There is but’a step
between us and that eternal state, “ from whose bourne no traveller
returns.” And what are Christians’ hopes beyond this vale of tears?
They hope for undying felicity in the presence of Christ and the
holy angels. They hope to unite with that great multitude which
no man can number; gathered from the East and West; from the
North and South. In perfect unity they hope to dwell around the
throne, and in joyful triumph they hope for ever to praise him, who
hath loved them and washed them in his own blood. If so, How
GOOD AND HOW PLEASANT IT IS TO SEE THEM DWELL TOGETHER
IN UNITY.
SERMON XVI.

BY REV. PETER P. SANDFORD,

PRESIDING ELDER ON RHINEBECK DISTRICT, NEW YORK.

SALVATION BY FAITH.

Luxe, vu. 50.
THY FAITH HATH SAVED THEE; GO IN PEACE.

Tue life of our Lord Jesus Christ, as detailed by his artless and
faithful biographers, is one of the most intense interest to mankind :
and being filled with the most touching and interesting incidents, it is
well calculated to engage the attention and the feelings of every
reader. Who, except the man whose intellect is beclouded, and
whose feelings are blunted by the demon prejudice, can behold this
incomparable person, in the midst of friends and enemies, acquaint-
ances and strangers, the rich and the poor, the honorable and despised,
Pharisees and Sadducees, publicans and sinners; in the house of re-
joicing, as at the marriage in Cana of Galilee; or in the place of
mourning, as in the case of the son of the widow of Nain; and at the:
grave of Lazarus, without being struck with the godlike wisdom for
which he was so prominent, and that consistency of character, which
shines forth in every act of his mimitable life? Confining ourselves,
at the present, to one single train of incidents in his eventful life, let
us mark the wisdom and consistency which appear in all his words
and actions on that occasion.

A certain Pharisee, by the name of Simon, had given our Lord
an invitation to dine at his house, and at the same time, probably, had
invited certain persons of his own sect to be of the party. Being
seated at the table, according to the custom of that age and country,
which was to place themselves on a sofa, in a reclining posture, with
their feet, from which the sandals were previously removed, behind
them: a woman of no very reputable character entered the room
where they were dining, approached our Lord, and began to wet his
feet with her tears, io wipe them with the hairs of her head, to kiss

17
186 REV. P. P. SANDFORD'S SERMON

them, and to anoint them with a costly and precious ointment. The
master of the house, discovering that this woman was permitted to
take such liberties with his guest, though he said nothing, began to
reason on the subject in his own mind in the following manner: This
man cannot be a prophet, although his fame is so great; for if he were
a prophet, he could not be ignorant of the character of this woman,
as he certainly must be, or he would not suffer her to touch him, for
she is a sinner, that is, an immoral person. While this train of rea-
soning was going on in the mind of Simon, it wassuddenly and unex-
pectedly interrupted by the voice of this suspected guest, addressed
to himself, asking permission to propose a subject of conversation to
him. To this Simon readily consented, little thinking that it proceeded
from our Lord’s knowledge of his thoughts. Having obtained Si-
mon’s consent, our Lord proceeded to state a case, to be resolved by
him. “A certain creditor,” said he, “had two debtors, the one owed
five hundred pence, or denarii, and the other fifty ; and when they
had nothing to pay, he frankly forgave them both. ‘Tell me, there-
fore, which of them will love him mest?” Simon, without suspect-
ing the design of the inquiry, immediately gave his opinion, that the
person who had inost forgiven would feel the greatest degree of grati-
tude towards his benefactor. To the correctness of this opinion our
Lord assented, and proceeded to apply the parable (for as such he
had intended it from the beginning), to the subject of Simon’s
thoughts. Turning to the woman, who still was bebind him, at his
feet, he said unto Simon, “Seest thou this woman?” This wwnan,
whose conduct has so highly displeased thee! Contrast her conduct
with thy own. J entered into thy house on thy invitation; but thou
hast not treated me with common respect, as thy guest. Thou gav-
est me no water for my feet, though thou knewest that it was a com-
mon act of hospitality. Neither didst thou give me the kiss of peace
so common amongst friends ; nor anoint my head with oil, agreeably to
the usual custom. But this woman has more than supplied thy lack
of hospitality toward me. She has washed my feet with her tears,
and wiped them with the hairs of her head. Upon them she has
bestowed her kisses ; and she has anointed them with a precious and
costly ointment. She, therefore, has spared neither her pazns nor her
money, that she might show suitable respect to me as her Benefactor,
and give evidence of her penitence and humility on account of her
sins. ‘“ Wherefore, I say unto thee, her sins, which are many, are
forgiven; therefore, she loved much.” That she has been a great
sinner is known to me, and freely acknowledged. But however nu-
merous or aggravated her sins may have been, they are forgiven : the
proof of which 1s found in her present conduct. She owes a great
debt of gratitude to me, as her Benefactor; of which she is deeply
sensible ; and as is evinced by her present conduct, she wishes to
ON SALVATION BY FAITH. 187

discharge it. On the contrary, be who has little or no sense of his
obligation to the divine mercy, will do as thou hast done on the pres-
ent occasion; for thy conduct proves that thou hast neither forgive-
ness, not art sensible of thy guilty and polluted condition. Be not of
fended with her for manifesting her penitence and humility for her
sins; and her faith in, and gratitude to me, for the mercy which I
have shown her. Neither shouldst thou be offended with me for per-
mitting her to express her sense of her sins, and her gratitude for her
salvation. Simon, thou must now be sensible that I can read the
heart of man, and see his inmost thoughts, which is a divine prerog-
ative; and, therefore, be not offended with what [ am about to do :—
and then, turning to the woman, he gave her a direct assurance of
the remission of her sins.

Whatever effect this may have had upon Simon, it gave great of-
fence to those persons who were guests with our Lord at Simon’s ta-
ble; and they began to reason within themselves, in a manner very
‘unfavorable to his character.“ Who is this that forgiveth sins also?”
What more can this Jesus of Nazareth undertake to do? They well
knew that none but God could forgive the sins of men; and, there-
fore, they accounted our Lord a blasphemer for arrogating to himself,
as they supposed, the divine prerogative. But he who best knew
how to meet every objector, and to silence every objection, instead
of replying to them, as he had just done to Simon, turned to the wo-
man, and, directing his discourse immediately to her, said, “'Thy
faith hath saved thee: goin peace.” In doing this, it appears to have
been the design of our Lord to convince these objectors that they
were in a state of sin and condemnation before God, for the want of
that faith which had so peculiarly distinguished this woman, in the
circumstances before them: as well as to afford a farther assurance °
to her that she was a subject of this salvation. How wise, how
amiable, how consistent, and how godlike, is our Lord Jesus Christ
in this whole transaction! Who that reads this narrative, and believes
it to be trae, can doubt for one moment that Jesus Christ has power
upon earth to forgive sins ?—“ He is the same yesterday, to-day, and
for ever.” Who, therefore, can reasonably doubt his authority to
forgive sins at the present time ?

But we must turn from this interesting narrative, that we may di-
rect our attention to the doctrine contained in our text, namely, the
doctrine of salvation by faith; than which there is no truth of reveal-
ed religion more important. This will be the subject of the present
discourse. And in treating on this subject, our attention will be di-
rected to the following particulars :-—
188 REV. P. P. SANDFORD'S SERMON

I. THE SALVATION SPOKEN OF IN THE TEST.

Il. Tse conDITION ON WHICH THIS SALVATION IS SUSPENDED :
AND,—

il. Tue EvipENCE OF ITS EXISTENCE, AS AFFORDED TO SUCH
AS ARE ITS SUBJECTS.

I. Tus saLvaTIon.

The salvation spoken of in our text is a present salvation; and
consists of two distinct particulars, namely, justification and reno-
vation. °

1. Justification is a forensic term, and signifies, to declare a per
son innocent, just, or righteous :—it stands opposed to condemnation.

In an evangelical sense, justification is an act of divine grace
whereby God, in his character of our Sovereign and Judge, freely,
for Christ’s sake, forgives us all our past sins, receives us in his favor,
and takes us under his protection.

There are but two methods by which dependent responsible agents
can be justified before God, namely, by law, and by grace.

A legal justification consists in declarmg him innocent or just, who
has perfectly kept the law :—a gracious or evangelical justification,
in pardoning the guilty.

It is not possible that God should justify any man on legal princi-
ples; for the law cannot justify any who have transgressed it; and all
mankind have broken the law of God.“ Therefore, by the deeds of
the law there shall no flesh be justified in his sight: for by the law is
the knowledge of sin.” “For all have sinned and come short of the
glory of God.” Rom. ili. 20, 23. It necessarily follows, therefore,
that no mancan be justified before God, but by a free pardon of all his
sins. This is done in one‘moment. ‘That all our past sins are forgiven
us at the same instant of time, we may learn from the Scriptures gen-
erally, and especially from the context: “'Thy sins are forgiven.” —
“ Her sins, which are many, are forgiven.” Indeed, it is both absurd
and unscriptural to suppose that justification is a progressive, and not
an instantaneous work. ‘The moment previous to that of our justifi-
cation, we are held accountable for, and exposed to, the punishment
which is due to all the sins of our past lives, whether of our actions,
words, or thoughts. But at the moment of justification, all the guilt
which we have contracted during life, and all our liability to punish-
ment on the account of sin, are taken away; and we are as fully jus-
tified in the sight of God, as though we had never transgressed against
him, or violated his holy law. We are then taken fully into the di-
vine favor, and looked upon with entire approbation. Not that we
are justified from all our future, as well as our past sins, as some have
absurdly taught. The apostle says, “*To declare his righteousness
for the remission of sins that are past.” Rom. iii. 25. And again,
ON SALVATION BY FAITH. 189

“Tf we sin wilfully after that we have received the knowledge of the
truth, there remaineth no more sacrifice for sins.” Heb. x. 26. So
far, therefore, are we from having the forgiveness of all our future sins
at the moment of our justification, that we are thereby laid under
stronger obligation to avoid them; and that a more severe condem-
nation will be the consequence of committing them. The doctrine of
evangelical justification, therefore, instead of giving thé least tolera-
tion to sinful indulgence, is the only effectual antidote by which it can
be destroyed; especially when connected with that spiritual renova-
tion by which this justification is always accompanied.

2. Renovation ws a renewal or restoration to a former or primi-
tive state.

It is used in this discourse-for that work of divine grace whereby
the Holy Spirit operates upon the moral powers of our nature, and
transforms them into the image of God: and is designed to include
what is generally denominated regeneration, or the new birth, and
sanctification. ‘This renovation commences in the soul at the moment
of our justification, and is completed in the entire sanctification of our
nature. Renovation, therefore, is not an instantaneous, buta progres-
sive work. ‘True, the commencement of this work is as instanta-
neous as that of justification. We are justified as ungodly—and are
unholy and unregenerate sinners up to the moment of our Justification.
But, at that moment, the Spirit of God, by an inward, inexplicable
energy, measurably transforms our moral powers into the divine im-
age, and imparts a principle of divine love to the soul, by which it is
inclined to holiness and virtue. By this instantaneous change, the
power of sin is broken, and the power of righteousness so implanted
in our nature, that we are thenceforward enabled to love God, and
keep his commandments ; and to Jove our fellow creatures, even eve-
ry human being ; and discharge the duties of justice and benevolence
to those with whom we have intercourse. But, although the power
of sin is thus broken by this instantaneous change, ordinarily, the
work of renovation is not completed at that moment. ‘This remains
to be effected by the subsequent operations of the Divine Spirit upon
our hearts. From the first moment of this change, the work of sane-
tification is carried on in the heart of a faithful child of God: and
generally we grow up into Christ from day to day, by imperceptible
degrees ; like the plant which is continually growing, as we may be
assured, if we only notice it at suitable times; and yet we may look
at it ever so intensely, without being able to discover it at the mo-
ment. It is because of this gradual work of divine grace in the soul,
that Christians are said to “ grow in grace ;—to grow up into Christ.”
And because there is a correspondence between the growth of vege-
tation and that of human beings, this spiritual growth is compared to
both : and in respect to this latter comparison, we are said to “come
190 REV. P. P. SANDFORD'S SERMON

unto a perfect man, unto the measure of the stature of the fulness of
Christ.” Agreeably to this figure, newly converted peysons, and such
as have made but little progress in the divine life, are compared to
babes or infants, and are exhorted to desire “the sincere or pure milk
of the word, that they may grow thereby.” Those, therefore, who,
being born of God, are faithful to the grace given them, grow up
into Christ’ in an imperceptible manner, until at length they obtain
that degree of spivitual strength by which they are enabled to bear a
full discovery of the remaining corruptions of their nature. This
discovery is made to us by the increasing light of the Holy Spirit,
when, and as we are able to bear it; that we may abhor those cor-
ruptions, and seek that greater measure of sanctifying energy by which
alone they can be destroyed. Our heavenly Father is infinitely too
wise and good to make these discoveries to his children faster than
they receive strength to bear them; or to withhold that spiritual light
by which these discoveries may be made, when they are fully able to
receive it. ‘Therefore, when this light is reflected upon the soul, and
through its influence we discover the remaining corruptions of our na-
ture, abhor them, desire to be delivered from them, and seek and ob-
tain this sanctifying grace; our moral nature is completely renovated :
so that we may Jove God with all our hearts, and our neighbor as
ourselves. Still, however, we inhabit houses of clay; or, in other
words, the soul si connected with a disordered body, in consequence
of which we are encompassed with innumerable evils, and are sub-
ject to innumerable defects. For, under these circumstances, the
soul may be compared to a skilful musician who is compelled to per-
form upon an old crazy instrument, which is altogether out of tune;
he performs his operations well, but the instrument upon which he
operates being disordered, his performance is necessarily very defect-
ive. It should be also well understood, that whatever attainments we
may have arrived at in our spiritual course, we cannot live upon ‘the
grace already received, as the rich worldling lives upon his estate;
seeing that we receive no more grace, from moment to moment, than
is necessary for present purposes; and, therefore, the most holy per-
son must continually receive grace from God sufficient to keep him
in his present state ; and if he does not, he will decline in religion.
Further—The soul of man being a spirit, is capable of a continual
increase of moral as well as of intellectual power ; and therefore we
are as capable of growing in grace, after our nature is entigely sanctified,
as before. This being the case, the Christian, provided he be faith-
ful to the grace given, will grow in grace to the end“of his earthly
ourse ; yea, and to all eternity. For as an eternal progression in
intellectual and moral perfection cannot constitute absolute or infinite
perfection, there is nothing, except it be the divine Being, that can
prevent the'cternal enlargement of the intellectual and moral capaci-
ON SALVATION BY FAITH. 191

ties of men and angels. And surely, no man can reasonably suppose
that a Being of infinite benevolence would exert his omnipotence to
check the increasing perfections of his intelligent creatures; espe-
cially as his own glory and their happiness will increase in the same
proportion as they advance in the scale of moral and intellectual ex-
cellence. We will now notice,—

Il. Tue conpITION ON WHICH THIS SALVATION IS SUSPENDED.

1. This condition is our faith.

That faith is the condition on which this salvation is suspended, is
sufficiently manifest from the language of our text; and this is abun-
dantly confirmed by the testimonies of the inspired writers of the
New Testament, in almost every part of their writings. Thus our
Lord says to this woman, “Thy fazth hath saved thee.” From
which it appears tbat faith was a cause of her salvation in some sense ;
and as it could not have been either the meritorious cr. efficient cause
of it, there is no other sense m which I can possibly understand her
salvation to have depended on her faith, except it be the instrument
through which it was communicated, or the condition on which its
reception was suspended.

That faith is not the meritorious cause of our salvation, either in
whole or in part, must be obvious to every one who adinits the defi-
nition of evangelical justification, given in this discourse ; and the proofs
and arguments adduced to show the necessity of this method of jus-
tification, equally show that there can be no meritin our faith. This
is declared by the apostle Paul, Rom. iv. 16. “'Therefore it is of
faith, that it might be by grace.” And again, Rom. iii. 27. “ Where
is boasting, then? It is excluded. By what law? of works? nay ;
but by the law of faith.” So that there is no merit in our faith. The
infinitely meritorious sacrificial death of our Lord Jesus Christ is the
only meritorious cause of our salvation. God hath “made him to be
sin, that is, a sin offering, for us, who knew no sin, that we might be
made the righteousness of God in hin.” 2 Cor. v. 21. “ For there
is no other name under heaven, given amongst men, whereby we
must be saved.” Acts iv. 12. Nothing can be more certain, there-
fore, than that faith is not the meritorious cause of our salvation.
Neither is faith the efficient cause of salvation. ‘True, one of our
poets teaches us to sing,—

“Tis faith that changes all the heart,
*Tis faith that works by love.”

But he could not design to teach us that faith does this in an efficient,
but merely in a conditional manner. To suppose that faith can act
efficiently in renovating the heart, is to suppose it to be an agent, in-
stead of its being the exercise of our agency. And to suppose that
192 REV. P. P. SANDFORD’S SERMON

our minds act efficiently in our salvation, is to suppose that an unholy
nature can regenerate itself; that is, that an unholy cause can pro-
duce a holy effect ; which is perfectly absurd, and contrary to aN
principles of reasoning. The Scriptures assure us that the Holy
Ghost is the efficient cause of man’s salvation. For which reason we
are said to be “born of the Spirit; to be “created anew in Christ
Jesus unto good works.” Therefore, the Scriptures teach us to as-
cribe all our salvation to God, who is the only efficient Operator in
this great work. Again, in strict propriety, faith cannot be said to be
an instrument of our salvation ; because it is not eitl:er a subordinate
agent employed by the Divine Being, asa means of promoting this
salvation, or an engine in his hands which he uses to produce this ef-
fect. Therefore, to call faith the instrumental cause of our salvation,
is to confound the influence which the gospel of Christ, the ministers
of the gospel, and the institutions of religion, have upon the human
mind, with the exercise of our own agency, as excited through the
instrumentality which God employs for this purpose. Therefore,
faith is not the instrumental any more than the meritorious or efficient
cause of the salvation of man. Now, as it is not through the merit,
efficiency, or instrumentality of our faith, that we are saved; in what
other sense can faith be said to save us, except as the one condition
on which our salvation is suspended? By a condition we mean some-
thing to be performed by us, on which our reception of the desired
benefit is so suspended that we cannot receive it without this be done,
and will certainly receive it as soon as this is performed. Therefore,
we do not mean by a condition an equivalent, either in whole or in
part, for this salvation, as some pretend to understand us :—and that
this view of the subject is distinctly opposed in this discourse, must
be obvious to every one who has attended to the preceding remarks.
To illustrate this: Should an estate, valued at one hundred millions
of dollars, be offered me on condition of the payment of one cent,—
though the cent would be no equivalent for the proffered benefit, yet
the payment of that cent would be necessary to my obtaining pos-
session of the estate; and if I refused to pay it, the property could
never become mine. However, this comparison does not hold good
in all its parts, as one cent would bear some proportion to one bun-
dred millions of dollars ; whereas, our faith is no part of an equivalent
for the salvation of which it is the condition. The following compar-
ison, therefore, will better illustrate this subject. A beggar presents
limself at your door, in a starving condition ; and you kindly offer to
supply his wants, on condition of his coming into your house and re-
ceiving your bounty: he pleads his inability to enter your door, and
you offer to carry him in, provided that he will consent that you should
do so; if he complies, your veracity is pledged to assist him into the
house, and afford him relief; but if he refuses this compliance, he
ON SALVATION BY FAITH. 193

must perish for want of the food which you freely offered to bestow
upon him. Here, then, is a condition, on which the reception of a
desired benefit is so suspended, that it is fully secured to him that
desires it on its performance ; and not otherwise ; and surely, no one
will pretend that the condition on which this benefit is suspended, in
any Wise impairs the freeness of the gift. That faith issuch a con-
dition of the salvation of a sinner, will fully appear from the follow-
ing scripture testimonies. ‘He that believeth on bim js not
condemned: but he that believeth not is condemned already; be-
cause he hath not believed in the name of the only begotten Son of
God.” John iii. 18.“ By him all that believe are justified from
all things, from which they could not be justified by the law of Mo-
ses.” Acts xiii. 39.“ But as many as received him, to them gave
he power to become the sons of God, even to them that hclieve on
his name; which were born, not of blood, nor of the will of the
flesh, nor of the will of nan, but of God.” John i. 12, 13. “ He
that believeth, and is baptized, shall be saved ; but he that believeth
not shall be damned.”? Mark xvi. 16.

Faith, therefore, is the one only condition, on which this salvation
is suspended. But,—

2. It ws not every thing which ts called fuith, that constitutes that
faith, on the condition of which the soul is saved.

The faith by which we are justified and renovated is founded on
an evangelical repentance. Before a sinner can believe to the
saving of his soul, he must be convinced of his lost and helpless con-
dition by nature. He must see that sin is the worst of evils, not
only because it exposes iim to punishment, but because it is opposed
to the perfections of tae Divine Being; and a transgression of
his infinitely pure and perfect law. He must feel a deep and hu-
miliating sense of the depravity of his own heart, and of the diaboli-
cal principles which govern in his own nature. And being thus con-
vinced of sin, he must abhor it; and abhor himself, on account of
his sinful nature, and the evils of his life. This abhorrence of sin
must be accompanied by a sincere contrition of heart, for having of-
fended God, the good as well as just Being, his heavenly Father,
his Benefactor, his Redeemer and Saviour; and also, by a renun-
ciation of all his former sinful practices and the indulgence of his
sinful desires and thoughts And, finally, he must despair of salva-
tion, except through the divine mercy and the sacrificial death of
the Lord Jesus Christ. To effect this repentance, the law of God
must be brought home to his conscience and his heart, by the agen-
ey of the Holy Spirit. To which agency he must yield, that itmay
work this repentance within him. This is according to the Apostle’s
teaching. “I was alive without the law once,” says he, “ but when

c
194 REV. P. P. SANDFORD’S SERMON

.the commandment came” home to my conscience, “sin revived,
and I died ;” I then discovered myself to be a lost and undone sin-
ner; whereas before, I thought myself to be a righteous man.
“The Jaw is holy, and the commandment holy, and just, and good ;
that is, the law is infinitely perfect and excellent in itself; it is infi-
nitely just in all its requirements of man, and in the punishment with
which it threatens him for his transgressions ; and it is infinitely good,
or perfectly adapted to the end for which it is designed, viz. to bea
rule of life to all intelligent moral beings ; and promotive of the hap-
piness of all such as are conformed to its principles and require-
ments. “ The law is spiritual; but I am carnal, sold under sin. I
find a law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin, which is in my mem-
bers.” J am a perfect contrast, in my nature and practices, to this
infinitely pure and perfect law; neither am I able to change this
nature ; but, on the contrary, the more I strive to do this, the more
fully I become sensible of my own impotence. ‘O wretched man
that I am; who shall deliver me from the body ;” the whole assem-
blage of constitutional evil, which is spiritual “death!” Rom. vii.
9:12:14:23: 24.

When the sinner is brought to such a despairing view of himself,
the gospel of Christ presents him with a perfect antidote to this, his
spiritual malady ; as the Apostle adds in the words immediately fol-
lowing the last quotation: viz. “I thank God through Jesus Christ
our Lord.’ There is, thank God, deliverance through Jesus Christ
our Lord, for such a despairing sinner ; from such a dreadful death;
and nothing is now necessary to prepare him for this deliverance,
which he feels to be absolutely. necessary to bis peace, but faith in
that Redeemer and Saviour, which this gospel presents before him.
To such a sinner, the language of the gospel is, “ Believe in the
Lord Jesus Christ, and thou shalt be saved.” Acts xvi. 31. Sav-
ing faith, therefore, is faith in the Lord Jesus Christ. This includes
an acknowledgment of his supreme divinity; his incarnation; his
miraculous conception and birth; his immaculacy ; his sacrificial
death as an atoning victim for the sins of man, and his mediatorial
offices. The sinner must see in the Saviour a suitableness to his
necessities as a sinner. He must not only believe that Christ died
for all men in general, but that he died for him in particular. That
he is just such a Saviour as is suited to himself as a lost and ruined
sinner. That he is infinitely able, willing, and ready, to save him,
and to save him now. ‘This view of Christ, and of himself, must be
accompanied by the full and unreserved consent of his own heart,
to receive him, in his true character, and in all his offices; as a
prophet or teacher, to instruct his ignorance ; a priest, to apply the
ON SALVATION BY FAITH. 195

merit of his own sacrifice, to his conscience, and intercede for him
in the court of heaven ; and as a king, to rule over him, to give him
laws for the government of bis conduct, to govern him, and espe-
cially, to rule in his heart; and as his final Judge, to fix his ever-
lasting destiny, according to the character which he may sustain, and
the course of conduct which he may pursue in life. In short, this
saving faith is such a sure trust and confidence in the Lord Jesus
Christ, as leads the sinner to abandon himself to him without any
reserve, to confide his all to his care, for time and eternity.
3. Respecting the agency of man, and the influence of divine grace
in the act of fuith, theologians have run into opposite extremes.
That we are dependent upon the grace of God in this act of faith
not only for the object of this faith, the Lord Jesus Christ ; and the
—medium through which this object is presented to our minds, the
word of God; but also for that divine illumination which enables
us to apprehend the Lord Jesus Christ, through this word ; and for
the power which is exerted by the mind in the act of faith, are prop-
ositions, so self-evident to my mind, that I wonder how any man,
who acknowledges the depravity of human nature, can hesitate to
admit them. Faith, therefore, is the gift of God, by that immediate
illumination, and gracious energy, which are afforded to the penitent
sinner, enabling him to believe in the Lord Jesus Christ with a
heart unto righteousness. But, nevertheless, faith is the free and un-
necessitated act of the sinner’s own mind, through the aid which this
grace affords him. This is evident from the language of our text,
and, indeed, from the general tenor of the Scriptures, wherever they
speak of this subject. Take the following examples, in proof of the
above assertions. “ Thy faith hath saved thee.”-—* O woman, great
is thy faith.” Matt. xv. 28. I say unto you, I have not found so
great faith, no, not in Israel.” Luke vii. 9. “ According to your
faith, be itunto you.” Matt. ix. 29. Surely, nothing canbe more
inconsistent with the language employed by our Lord, in the above
quotations, than the supposition that we are dependent upon an im-
mediate irresistible act of grace, to enable us to believe in Christ to
the salvation of our souls. If a penitent sinner cannot believe to the
saving of his soul, but by an act of irresistible grace impelling him
thereto, then faith is no more Ais act, than the motion of the axe in
the hands of the woodsman, in felling the trees of the forest, is its
act : and, therefore, if this supposition be true, it would be as proper
to say that it was the axe that cut down the forest, as that it is the
faith of the sinner, by which he is saved,, . Every body knows that
it is the act of the woodsman by which; the trees of the forest are
cut down: and 50, also, if it be true,.that, in the act of faith, the
sinner is a mere passive instrument in the hands of God, as he must
be on the above supposition, every body might know, that God is

 
196 REV. P. P. SANDFORD’S SERMON

the only agent in the act of faith, by which the sinner is saved.
Neither will it avail us any thing, to say that the sinner is conscious
of the act, and willing that it should be performed; inasmuch as,
on the above supposition, this consciousness and volition are as much
the result of the divine irresistible agency, as the act of faith itself.
The only difference, therefore, on this supposition, is, that the axe
is an unconscious instrument in the hands of the woodsman, while
the sinner, being as passive an instrument in the hands of God, is
caused by this superior Agent, by an equally irresistible impulse, to
know and to approve the act which is performed with it. No being
is an agent who has not liberty to act. And liberty to perform an
action, equally supposes the power of leaving that action unperform-
ed; which the sinner cannot do, provided he is impelled to its per-
formance by the irresistible agency of the Divine Being. We
conclude, therefore, on the authority of our Lord Jesus Christ, as
contained in the forecited Scriptures, that this notion concerning
the irresistibility of divine grace in the act of faith by which the sin-
ner is saved, is as unfounded, as it appears to us to be absurd and
unreasonable. The faith, therefore, on which our salvation is sus-
pended, though it depends upon the aid of divine grace, afforded to
the penitent sinner, is his own free and unnecessitated act; and, as
such, it is made, in the economy of grace, the one only condition of
our salvation. He that thus believes, as we have seen, is saved ;
that is, his sins are all forgiven him, for Christ’s sake ; and he is re-
newed after the image of God in righteousness and true holiness ;
and he is, also, an adopted child and heir of God. Being thus
saved, it is of great importance to him, that he should obtain a satisfac-
tory assurance that he is introduced into this state—Which leads us
to notice,—

IHW. Tue evipence oN WHICH TRE BELIEVER IN CuRistT Is As-
SURED THAT HE IS A SUBJECT OF THIS SALVATION.

When our Lord had forgiven the sins of this woman, he gave her
an assurance of forgiveness, and inspired her with his peace. “ Thy
faith hath saved thee: go in peace ;” was the language in which
this assurance was communicated to her. In like manner, he gives
an assurance now, to those who are the subjects of this saving
change.

1. The first evidence afforded to the subject of this grace, is that
sensible change which immediately passes upon his mind, at the mo-
ment when this work ts effected.

From being overwhelmed with conscious guilt and wretchedness,
and sunk in self-despair, in a moment, in the twinkling of an eye,
“sudden as the spark from the smitten steel,” or the lightning from
the electrified cloud, his guilt, his wretchedness, his despair have

.
at Meee dade tee ae ene,

ucparted, and a sweet and indescribable peace springs up in his
soul. Such is the instantaneousness and the nature of this change.
And yet, it is asserted by some that we can have no knowledge of
its existence. But, can a man be removed, in an instant, from a
dark and loathsome dungeon, into the open air, during a clear sky,
at mid-day; and that while his senses are all awake, and his reason
enthroned in his mind ; and not know it? Or, can he pass from a
state of severe bodily pain, into a state of perfect ease, without be-
ing sensible of the change which has taken place in himself? Or,
still further, can a person who is laboring under great mental dis-
tress, pass immediately into a state of entire composure and satisfac-
tion of mind, and know nothing of the difference between his former
and his present feelings? Certainly he cannot. Then, neither isit
possible for a person who has experienced this great change, to re-
main ignorant of it. ‘True, God does not deal with all the subjects
of this change, precisely in the same manner. Some are led on
by such gentle means, and the work of grace is effected by such an
imperceptible progress, that they do not know the precise moment,
when this change does pass upon them. ‘They know, indeed, that
they have felt themselves to be sinners, that they have sought the
Lord with penitent desire, that they have felt their need of a Sa-
viour, and that they have finally obtained this peace, in believing on
the Lord Jesus Christ ; but they cannot determine, the precise mo-
ment, in which they were made partakers of this grace. Others
there are, who are enabled to determine, with perfect cxactness, the
time and the place, when and where this change was experienced; and
yet, though they know that a great change has taken place in their
feelings, they are, for a time, utterly unable to determine the char-
acter of this change. ‘To illustrate this point, suppose my watch were
taken to pieces, and its various parts, in their separate state, put into
my hands. I should certainly know that I had something. I could
examine ihe pieces, and determine their various sizes and shapes,
and I could count them and tell their number. But when I had done
all this, from my want of skill ta this mechanic art, I should not know
whether I had all the parts of my watch or not. If, to satisfy my-
self, I should apply to a person professing to be acquainted with this
art, and, after informing him that I had so many parts, and describ-
ing their various sizes and conformation, should obtain from him an
assurance that I had all the parts of my watch; my doubts would
then be removed, exactly in proportion to the confidence I had in
the correctness of my own description, and in the competency of
the other to determine the matter, and in his veracity in declaring
what he knew. But if I should present him with the pieces, and
he should proceed to put them together in my presence, and set the
watch to running, and I should find it to keep good time; I should
198 REV. P. P. SANDFORD’S SERMON

then know that I had all that was necessary to complete the watch.
Tn like manner should a person who has experienced this change,
but who remains in doubt concerning its character, relate his expe-
rience to some one professing to be skilled in the nature of Chris-
tian experience, and receive an assurance from him, that the change
through which he has passed was a change from nature to grace;
his doubts would be removed, exactly in proportion to his confi-
dence in the accuracy with whick he had described the circum-
stances of his own change, and in the veracity and competency of the
other, in pronouncing upon it. But he might still doubt, because he
might think, that his own relation had been defective, or that the
other was defective in his knowledge of the subject, or devoid of
that strict veracity which would be necessary to a faithful decision.
Something more than this, therefore, is necessary, to give entire sat-
isfaction to one that has experienced this change, that his sins are
forgiven, and that he is born of God.

2. The second evidence is derived from the direct testimony of the
Holy Spirit, the great Agent in this work. ,

That the Spirit of God can give a direct assurance to the mind of
man, that his sins are forgiven him, and that he is born of God, can-
not be reasonably doubted by any man, who professes to believe in
the divinity of the Holy Ghost. That this assurance is important to
us, is felt by every one who is deeply sensible of the value of his
own soul; and that the testimony of this Spirit is necessary to
the assurance, the preceding observations are calculated to show.
The direct testimony of the Spirit of God, therefore, is necessary to
the peace and satisfaction of the Christian ; and it is perfectly pos-
sible that this direct testimony should be given. What reason, then,
can be assigned, why it should not be expected? That the Spirit
of God does thus testify to the mind of a Christian, is positively as-
serted by the Apostle Paul, under the plenary inspiration of God ;
Rom. vii. 15, 16. “ We have not received the spirit of bondage
again to fear; but we have received the spirit of adoption,
whereby we cry, Abba, Father.” For, “The Spirit itself beareth
witness with our spirits, that we are the children of God.’ Again,
Gal. iv. 6.“ Because ye are sons, God hath sent forth the Spirit
of his Son into your hearts, crying, Abba, Father.”’ Nothing can
be more express than these declarations of the Apostle ; therefore,
the Spirit of God does bear its testimony within us, to the existence
and character of this change. This testimony, as Mr. Wesley ex-
presses it, is “an inward impression on the soul, whereby the Spirit
of God immediately and directly witnesses to my spirit that I am a
child of God, that Jesus Christ hath loved me, and given himself for
me. That all my sins are blotted out, and that I, even I, am rec-
onciled to God.” ‘This testimony is given, not to the imagination,
ON SALVATION BY FAITH. 199

not to the passions, but directly, and explicitly, to the wederstand-
mg. And, therefore, by this testimony, we know that we are the
children of God. But it should be distinctly recollected, that this
testimony does not relate to what we shall be hereaftér, but to what
we are now. It does not assure us of our eternal salvation, as some
have absurdly taught, but of our present relation to God: that we
are approved in his sight, that we are his children; consequently,
that we are his heirs; as the Apostle Paul declares,—* If children,
then heirs ; heirs of God, and joint heirs with Christ.”

But is it not possible that a person should be deceived in this mat-
ter? Most assuredly it is possible for an enthusiast to deceive him-
self, by imagining that he is in the favor of God, when he is not 3 and
this deception may proceed from his taking the working of his own
imagination for the testimoay of the Divine Spirit. But this js no
proof that there is any want of clearness or certainty in the testi-
mony of the Holy Spirit itself; neither is it proof that the Spirit
of God does not testify to the mind of a genuine child of God.
Where the Spirit of God does directly testify to the human mind,
there is certainty ; and all doubting must, during the time that this
testimony is given, cease. But the direct testimony of the Spirit
may be withdrawn from the mind, owing to our unfaithfulness ; or
it may be obscured to us by temptation, or by bodily or mental af-
fliction; and then we may be involved in doubt and uncertainty
concerning our spiritual state. The testimony of the Holy Spirit
will always be consistent with itself; and we not only have its testi-
mony in our minds, but also in the Holy Scriptures. Therefore,
that we may not deceive ourselves, by mistaking our own, or some
other spirit, for the Spirit of God, we must have recourse to the
Holy Scriptures. Here we are taught, that this testimony of the
Spirit is always accompanied by its fruits. Besides, the Apostle
Paul teaches us, that the Spirit of God testifies with our spirits ,
that is, that the Spirit of God and our own consciences are joint
witnesses to this truth. Therefore,—

3. The third evidence we have of this change, is by the testimony
of our own consciences.

Now that a man’s own conscience may be a capable witness, it must
be made acquainted with the facts in the case ; and these facts it
must discover in its own heart. To enable his conscience to de-
cide in his favor, the testimony of the Scriptures must accord with
his own experience. His penitence, his faith, and the change which
has taken place within him, therefore, must all agree with the rule
laid down in the Scriptures, before an enlightened conscience can
give its testimony in his favor. Besides, as we have already seen,
where the Spirit of God does bear witness in our favor, it accom-
panies its testimony by its own fruits. These fruits are “love, joy,
200 REV. P. P. SANDFORD’S SERMON

peace, long-suffering, gentleness, goodness, faith, meekness, and
temperance.” If, therefore, these graces, or fruits of the Spirit,
exist and operate in our hearts, their existence assures our con-
science of the change through which we have passed ; and enables
it to give an approving testimony within us. But where these are
wanting, this testimony cannot be given. For “if any man have
not the Spirit of Christ,” that is, the temper and disposition which
characterized him, “he is none of his.” Rom. vii. 9. And,
“We know that we have passed from death unto life, because we
love the brethren.’ 1 John ii. 14. Unless, therefore, the love of
God and our neighbor, with their attendant graces, rule in our hearts,
we deceive ourselves, if we imagine that we are the children of
God; but if these exist, and reiga within us, they assure our con-
science before God, that we are in his favor, and belong to his
family.

4, The fourth and last evidence of this change is found in a life
of conformity to the rule of the Scriptures.

“He that doeth righteousness is righteous, even as he,” that is,
Christ, “is righteous.’’ ‘ Whosoever doeth not righteousness is nov
of God, neither he that loveth not his brother.” 1 Jolin iii. 7. 10.
* Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven, but he that doeth the will of my Father which
is in heaven.” Matt. vii. 21. “Ye are my friends, if ye do what-
soever I command you.” John xv. 14. Obedience to the will ol
God, therefore, is inseparable from a gracious state. Where the
fruits of the Spirit abound in the heart, they will be seen in the life;
in an attention to the duties of piety towards God, and of justice and
benevolence towards men. The faithful discharge of all these du-
ties, therefore, is a proof of inward piety and benevolence. “A
good tree cannot bring forth evil fruit, neither can a corrupt tree
bring forth good fruit. Wherefore, by their fruits ye shall know them.”
Matt. vii. 18. 20. But let it be remembered that a partial attention
to the duties of piety and morality, is no proof of a pious and be-
nevolent heart ; but a life of entire conformity to the rule of the
Scriptures.“ For he that“breaks the law in one point is guilty of
all.” James ii. 10. ‘ He that committeth sin is of the devil.” And
‘*¢ Whosoever is born of God doth not commit sin.” 1 John iii. 8, 9.
And Christ says, “ Why call ye me Lord, Lord, and do not the
things which I say?” Luke vi. 46. Therefore we have no right
to call ourselves Christians, if we live in the known, wilful and ha-
bitual neglect of any of the duties enjoined upon us in the word of
God ; or in the commission of any sin, therein forbidden. There
is, however, a vast difference between a consciousness that we live
in the known transgression of the divine law, or of a wilful neglect
of any of the duties of piety or morality ; and a consciousness that
ON SALVATION BY FAITH. 201

we come short of the measure of piety and morality, enjoined upon
us by the authority of God’s word. The true Christian, as such,
can have no consciousness of the former; of the latter he becomes
increasingly conscious, as the light of divine grace is increased with-
in him, and his desires increase after an entire conformity to the
divine will and image. Having laid this important subject before
the reader, in this imperfect manner, the desire and prayer of the
writer is, that God may make him a partaker of the fulness of this
salvation, enable him to live and act under its influence through life,
and finally receive him into his presence and glory, ror EVER
AND EVER. AMEN.

Dd
SERMON XVII.

 

BY REV. ELIJAH HEDDING, D. D.,

BISHOP OF THE METHODIST EPISCOPAL CHURCH

SELF-GOVERNMENT.

Proverss, xvi. 32.

HE THAT IS SLOW TO ANGER IS BETTER THAN THE MIGHTY; AND HE
THAT RULETH HIS SPIRIT, THAN HE THAT TAKETH A CITY.

Wuen we contemplate the human character, we observe in it
surprising contrasts—of greatness and littleness—of wisdom and
folly—of strength and weakness. We see these inconsistencies in
men of all ranks, and in all conditions of life; we have read of
them in the history of all ages and of all countries; in that of the
most I¢arned and polished nations of the earth, as well as in that of
the savage and barbarian.

At one time we behold the human being arising in all the strength
of intellect, exploring the wonders of creation in heaven above and
on earth beneath; ascertaining the laws by which the Almighty gov-
erns the universe ; and discovering the means by which man can
best avail himself of the blessings of Providence.

Again, he comes forward as the friend and benefactor of his
race, employing all the powers of his mind and body in affording
relief to afflicted humanity ; shedding abroad tle most endearing
kindness upon the circle of his friends, and even upon his enemies ;
inventing arts, and contriving plans of extensive usefulness ; laboring
to promote the happiness of his country, or submitting to hardships,
and encountering dangers to defend its rights and secure its priv-
ileges.

At another time we see man forgetting his highest obligations ;
losing sight of his best interests; diverting his mind from those sub-
jects which have the strongest claim on his attention ; detaching his
affections from those objects which are most worthy of his regard ;
submitting the noble powers of his rational nature to the tyranny of
ON SELF-GOVERNMENT. 203

lawless passion, or the despotistn of sordid appetite ; acting as though
he were made only for himself, or as though he were sent into the
world only to torment and ruin his fellow beings. Finally, as if the
grand business of his life were to destroy himself, he sinks himself
as far beneath the brutes that perish, as the God of nature had
placed him above them.

If we had not been favored with light from heaven, we might have
perplexed ourselves with perpetual doubts respecting these strange
inconsistencies ; we could not have determined, with any certainty,
respecting our origin, nature, or end ; hence we might have received
the sentiment of the poet respecting man, and each one have been

«In doubt to deem himself a god or beast.”

But now, as the darkness is past, and the true light shineth, we are
enabled to attribute each of these effects to its proper cause ; “‘ God
hath made man upright; but he hath sought out many inventions.”
All the noble properties of his nature are to be ascribed to his origi-
nal creation: ‘God created man in his own image ;” and all the
virtues which now appear in him, are.to be imputed to the gracious
influence of that good Being who made him. But to account for
the littleness, meanness, weakness, and wretchedness, which now so
frequently appear in our race, and shock our sensibilities, we are
referred both to the original transgression and to the actual sins of men.

The truth is, man, by breaking away from under the moral gov-
ernment of God, has made himself a prey to the spiritual tyrants
who rule him and drive him to destruction. But a way is opened
in the gospel, in which he may be delivered from those who rule
over him, brought back to his God, and prepared by grace to gov-
ern himself;—and to this he is encouraged in the text.

Self-government is the subject.

And let us inquire,—

I. WuaT Is IMPLIED IN RULING OUR SPIRITS?

Il. WHat aDVANTAGES ARE TO RESULT FROM THUS GOVERN
ING OURSELVES? :

I. Wuart Is IMPLIED IN RULING OUR SPIRITS?

The man who rules his own spirit has his mind withdrawn from
sinful and improper subjects. His meditations, studies, and imagi-
nations are directed to those things which are proper for a being pos-
sessing the powers by which God has distinguished him—are con-
sistent with his own highest interests, and suitable to the relations he
holds with all othe beings in the universe. His affections are de-
tached from all forbiu ‘en objects, and &inited to all which it is proper
204 REV. BISHOP HED DING’S SERMON

for such a being to regard, in a degree suited to their natures,
the obligations he is under to them, and the condition in which Prov-
idence has placed him. His passions and propensities are in proper
subjection to reason, and to the rules of duty made known to him
in the revealed will of God. His words and actions are governed
by the same principles, and are employed to promote the grand ob-
jects for which the Creator sent him into the world, and endowed
him with the faculties which so wonderfully distinguish him from,
and place him above, all other kinds of creatures on earth.

Indeed, this implies that religious principles are fully established
in the heart, carrying their salutary and benign effects through all its
powers, and all the conduct of life. In a word, this involves obe-
dience to all the divine commands. Thus spake our blessed Lord :
“ Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind. This is the first and great com-
mandment. And the second is like unto it,—Thou shalt love thy
neighbor as thyself”? This is being a Christian indeed, faithful in
every relation; and leading to observe that other precept of our
Saviour— Therefore, all things whatsoever ye would that men
should do to you, do ye even so to them.”

But does the character of man, in its present state, exhibit a pre-
vailing inclination to these pious affections, and to these righteous
and benevolent practices? No; thisinclination is far from him. An
inspired apostle, considering human beings in their natural state, un-
sanctified and unrestrained by the gracious influence of Heaven,
manifested in Christ Jesus our Lord, has solemnly declared—
“ There is none righteous, no, not one.”

How, then, are men to govern themselves? They must know
themselves :—he that would rule himself must be acquainved with
his own disposition and character. He must see the corruptions of
that heart which is deceitful above all things, and desperately wicked ;
that pride, selfishness, stubbornness, and excessive love of sensual
objects; that carnal mind which 1s enmity against God,—all of which
are opposed to the commands of reason and religion. He must
perceive the criminal nature of past offences, and be humble before
God, in sincere repentance for his inward depravity and outward
transgressions. He must be apprized of his own weakness ; that if
he attempt to rule his own spirit by his own power, independently of
help from above, his goodness will be as he morning cloud, and as
the early dew it will go away. It was vhen the Jews had forgotten
Jehovah, “ and trusted in falsehood,” what he said to them— Can
the Ethiopian change his skin, or th leopard his spots? then may
ye also do good that are accustom to do evil.” Hence so many,
in our day, who have purposed to do well, have failed in the attempt.
ON SELF-GOVERNMENT. 205

It is necessary that he who would rule himself should realize the
truth, not only of our Saviour’s words, “without me ye can do noth-
ing,” but also, “ that when we were yet without strength” to rule our-
selves, “in due time Christ died for the ungodly ;—and that he
should have full confidence in the object of an apostle’s faith, who
said, “I can do all things through Christ who strengtheneth me.”

It is thus we attain a change of moral nature, the establishment of
a principle of holiness in the heart, the forgiveness of sin, power from
above to rule our own spirits, to conquer our spiritual adversaries, and
to honor God in the world. It is allowed, indeed, that restraining
grace operates on the minds of those who have never been the sub-
jects of a real change of heart. Under this influence many maintain
a government over themselves, so far as to render them moral, be-
nevolent, and, in many respects, useful; but it cannot be proved by
the Scriptures, that any one is completely in possession of this sel/-
government till he is born of the Spirit. Then he is in Christ, and
becomes a new creature :—the Son has made him free, and he is free
andeed,

Fallen man will never rightly rule himself till he comes under the
government of the Redeemer. ;

Till then he is alienated from the life of God, through the igno-
rance that is tn him, because of the blindness of his heart. He as
dead in trespasses and sins; wherein he walketh according to the
course of thts world, according to the prince of the power of the air,
the spirit that now worketh in the children of disobedience. We is
in the snare of the devil, taken captive by him at his will. “ The
strong man armed keepeth his palace, and his goods are in peace.”

But God has been gracious unto man, and said, “ Deliver him from
going down to the pit: I have found a Ransom.” “The Son of man
came to give his life a ransom for many.” “He tasted death for
every man,” that every man might have the opportunity of tasting sal-
vation through his blood.

By his death he conquered the enemies of God and man, and by
his resurrection and ascension “he led captivity captive, and gave
gifts unto men.”

The spirit of prophecy had foretold that the Messiah would be a
King, a Prince, a Ruler ;—that through him the God of heaven
should set up a kingdom that should stand for ever. In due time the
gospel of the kingdom proclaimed the good news that Messiah, the
Prince, had appeared—that he had made atonement and intercession
for the transgressors—that the penitent, believing, guilty soul, might
be pardoned.

t first proclaimed that the kingdom of heaven, that is, of the Mes-
siah, was at hand,—and then that it was established. It proclaimed
liberty to the captives, and invited the slaves of sin and Satan to come
206 REV. BISHOP HEDDING’S SERMON

and enjoy the liberty and blessings of the kingdom of God. It call-
ed them to come into a kingdom whose citizens possessed righteous-
ness, peace and joy in the Holy Ghost.

The same proclamation is now sounding through the world. And
wherever men will submit to the terms of the gospel, they shall be-
come citizens in Zion; subjects of the kingdom of the Messiah.—
They shall be delivered from the power of darkness, and translated
into the kingdom of God’s dear Son.

The word of prophecy had declared, that in this kingdom its sub-
jects should have the law of God written in their hearts. “ After
those days, saith the Lord, I will put my law in their inward parts,
and write it in their hearts.” The holy principles of God’s moral
law are written in the new hearts of his redeemed believing people.
“Created anew in Christ Jesus unto good works,” they have hearts
to hate all sorts of sin, and to love their God, and to love their duty
in all its branches. ‘This new principle, or new nature,—this grace
of God in their hearts,—guards them against evil thoughts, tempers,
passions, words, and works ; and promotes in them all holy affections,
and all the works of piety, justice, and mercy. And it is by this
principle alone that man is able rightly to rule his own spirit. This
government of one’s self is obtained by grace. The grace of God in
Christ Jesus is the foundation of it, and without this grace no fallen
being will ever govern himself to the acceptance of God who made
him. But when this grace is received in the heart by faith, and pre-
served in a spirit of true obedience, man lives a new life. He can
say with St. Paul, “Iam crucified with Christ: nevertheless I live :
yet not I, but Christ liveth in me: and the life which I now live in
the flesh, I live by the faith of the Son of God, who loved me, and
gave himself for me.” And now, as this redeemed people are taken
into Christ’s kingdom, adopted into his family, have partaken of his
nature, have become children of the King of Zion, and rule them-
selves as he rules the church ;—they are styled ‘‘a royat priesthood,
a holy nation, a peculiar people”—and, it is said, they are “made
xixes and priests unto God,” and that “they shall re1en on the
earth.”

But, though this government of the redeemed soul is obtained by
grace, though grace alone can give strength to maintain it, yet the
Christian is still to give diligence to “ make his calling and election
sure,” lest he be “ entangled again with the yoke of bondage!” And,
even now, it is only by a humble sense of his dependence on God, a
firm resolution to do his will, a steadfast perseverance in watchfulness
and prayer, and a faithful application to all the branches of his duty,
that he can “stand fast in the liberty wherewith Christ has made
him free.”
ON SELF-GOVERNMENT. 207

I]. Wuat ADVANTAGES ARE TO RESULT FROM THUS GOVERNING
OURSELVES?

We may answer, as an apostle did with reference to another sub-
ject, ‘much every way.” This course confers many blessings on
every situation in life, and affords numerous advantages to men in all
their concerns and relations.

1. Great are the personal advantages.

The individual who maintains this government over himself, is in
a state of peace in his own soul: ‘“ Being justified by faith, he has
peace with God through our Lord Jesus Christ.” He is favored with
a testimony from heaven that God loves him ;—for “the love of God
is shed abroad in his heart by the Holy Ghost, which is given unto
him.” He is delivered from those corroding anxieties and tormenting
fears respecting the future events of life, to which many are subject,
and by which so many are made miserable ; for now he puts his trust
in God, and rests in an unshaken assurance that God will protect him,
and order the changes of his state, so as shall be best suited to his
present and future happiness. He is saved also from those sinful
gratifications and excesses by which, otherwise, soul and body might
be prostrated ; and is conducted safely through the joumey of life,
in that manner which will best contribute to his present improvement
and comfort, and train him up for the hallowed joys of that place into
which nothing impure can enter.

Although the wise counsels of Heaven, which, to enlighten the
world by examples of Christian fortitude and patience, have permit-
ted martyrs and other saints to suffer, may also call him to taste the
cup of affliction ; yet he will find support and comfort in a conscious-
ness of the presence and care of his heavenly Father, and in a firm
belief “ that all things work together for good to them that love God.”

He who rules himself is honored of God. ‘They who walk hum-
bly with God, being in subjection to the Father of their spirits, have
a near access to him, and are styled, in the Scriptures, “kings and
priests.” Neither is it an inconsiderable advantage, that they are
honored with the friendship and care of angels, and blessed with the
fellowship of good men. As they are happy themselves, they are
also a blessing to others ; instead of corrupting their fellow creatures
by their example, they become the honored instruments, in the divine
hand, of shedding abroad the blessings of Heaven on mankind ;—for
they are the light of the world. 'These, my brethren, these are the
faithful servants whom God will accept, bless, and support, in the day
of death. These, being delivered from the guilt and dominion of
sin, shall not be afraid of the king of terrors ;—the Sun of righteous-
ness will illumine their path to a happier world; holy angels will bear
them to the mansions of rest; and there shall they remain for ever

happy with the Lord.
208 REV. BISHOP HEDDING’S SERMON

2. Great are the advantages of self-government, in the relation
between rulers and subjects.

Under its influence rulers properly estimate the origin and dignity
of their authority. So far from presuming that the right to rule others
is the effect of chance, or that it is an inherent right, or that it is
merely the gift of the people, independent of a higher power, they con-
sider that they have derived it through the people from God ; to whom
they must ultimately render their account: ‘“ For there is no power
but of God: the powers that be are ordained of God.” Realizing
the principles of ministers of God, they feel the force of their high
obligations ; and, far from trusting sole/y to human wisdom, which has
led so many of the great and mighty men of the earth in the paths
of cruelty and oppression, in all their deliberations they consult the
will of Aim who has entrusted them with this distinguished service ;
and to this will they reverently conform. “ David, the son of Jesse,
said, and the man who was raised up on high, the anointed of the
God of Jacob, said, the Rock of Israel spake to me—He that ruleth
over men must be just, ruling in the fear of God.”* Such person-
ages (especially in a country like this), not esteeming themselves the
masters, but the fathers of the people, and the ministers of God to
them for good, perceive that the great object for which they are ele-
vated above their brethren is, to employ their superior talents, and
order their commanding example, in such a manner as shall best se-
cure the happiness of those over whom they bear rule. Such rulers
will faithfully perform the great duties of their stations, duties con-
nected with the obligations into which they entered under the “ oath
of God,” ina manner agreeable to the nature and design, of their
offices. Such are, indeed, a blessing to their country ; “not a terror
to good works, but to the evil;” for, when the righteous are in au-
thority, the people rejoice.

When the people are under the influence of the same principle,
they obey their rulers, whether acting as legislators, holding executive
offices, or sitting in the place of judgment. A conviction that they
rule their own spirits, will inspire a confidence that they will enact
equal laws, enforce their due execution, and dispense righteous judg-
ment ; hence the people feel safe and happy in committing their dear-
est earthly interests to the direction of such rulers. Not disposed to
unreasonable jealousies, or to magnify errors connected with public
measures, which, through the imperfection of human judgment, will
sometimes occur ; or to imagine errors where they do not exist ;—the
people have that prohibition of Heaven written on their hearts—
“Thou shalt not speak evil of the ruler of thy people.” And al-
though men who have no rule over their own spirits, are unwilling te

 

* 2 Samuel, xxiii. 1, 3.
ON SELF-GOVERNMENT. 209

be ruled by others, saying, with the aspiring Absalom, “O that I
were made judge in the Jand, that every man who hath any suit or
cause inight come unto me, and I would do him justice !”—though
such demagogues foment party contentions, raise clamors against their
rulers, disturb the peace of society, and in some measure prevent the
good effects of salutary laws; the people we have described are will-
ing to be “subject to the higher powers,” and yield a cheerful obe-
dience. They regard their rulers, not merely as their brethren in
the ordinary walks of life, but as the representatives of God, and as
the instruments of accomplishing his benevolent designs towards man,
as a social being. They render, therefore, unto Cesar the things
which are Cesar’s 3 tribute te whom tribute is due ; custom to whom
custom ; fear to whom fear; honor to whom honor. We. may fur-
ther remark, that, however self-interest, popular opinion, or fear of
punishment, may operate on some men, while under the public eye,
inducing them to appear as the obedient subjects of salutary laws, yet
experience has evinced that in general nothing but the influence of
pure religion can secure this object. It operates on the heart, nips
evil in the very bud, follows man into the secrecy of retirement, where
human law is divested of its authority, and where no human judge
can enter. There it mspects every motive, takes cognizance of every
action, raises a tribunal in every breast, and pronounces sentence upon
secret faults, as well as upon open offences. Whatever despotism
may accomplish on an uncultivated, ignorant multitude, in securing
obedience to law ; yet, amongst an enlightened and free people, under
a free and popular government, like this under which Heaven has
placed us, we can expect obedience to our salutary laws, only in a
degree proportionate to the prevalence of the feaven-born principle
of self-government.

And here, as the principles of law, and the wise designs of gov-
ernment, are carried into effectual operation, principally, by righteous
decisions in the judicial department ; and, as the security of proper-
ty, reputation, liberty, and even life itself, depends, in so great a de-
gree, on the testimonies given in courts of justice, we cannot too forci-
bly advert to the vast importance, absolute necessity, and powerful
influence of this principle, in all who are admitted as witnesses hefore
the ministers of justice. How can good government be maintained
without courts of judicature to enforce the sanctions of law? How
can these sanctions be justly distributed, in most cases, without evi-
dence? What confidence can be placed in that evidence, if the wit-
ness who gives it has not the fear of God before his eyes? But he
who is under the influence of this principle, when he appeals to him
who searches the heart, for the truth of what he declares, calls on the
omniscient God to take notice of what he says; and invokes his
curse, and reaounces his favor, if what is said, ee the solemnity of

19* e
210 REY. BISHOP HEDDING’S SERMON

an oath, be false. He, I say, is saved from that awful sin of PersuRY ;
asin which, in the absence of this principle, has brought so much
misery on the life of man, and sent so many souls to eternal perdition.
Feeling his solemn bond, he speaks the truth, the whole truth, and
nothing but the truth ; and is made an important instrument in estab-
lishing justice in the land; in clearing and vindicating the innocent,
and restraining or condemning the guilty. On this point I would take
the liberty to bring to your recollection the sentiments of that great
and good man, in whom we exult as the father of his country, and
for whose memory every American cherishes the most lively senti-
ments of gratitude and veneration: “Of all the dispositions and hab-
its which lead to political prosperity, religion and morality are indis-
pensable supports. In vain would that man claim the tribute of pa-
triotism, who would labor to subvert these great pillars of human hap-
piness, these firmest props of the duties of men and citizens. The
mere politician, equally with the pious man, ought to respect and
cherish them. A volume could not trace all their connections with
private and public felicity. Let it simply be asked, Where is the se-
curity for property, for reputation, for life, if the sense of religious
obligation desert the oaths which are the instruments of investigation
in courts of justice? And let us with caution indulge the supposition
that morality can be maintained without religion. Whatever may be
conceded to the influence of refined education, on minds of a peculiar
structure, reason and experience both forbid us to expect that na-
tional morality can prevail, in exclusion of religious principle.”*
There is another benefit to the political interests of a country, aris-
ing from the principle of which we have been speaking, which highly
deserves our notice. It is the answer of the prayers of a pious peo-
ple, offered to the Supreme Disposer of events, in behalf of their rulers
and their country. However unbelief may operate on the minds
of some men, in rendering them insensible to the blessings they re-
ceive in answer to prayer, yet that fervent prayer is an instrument
of procuring national, as well as individual blessings, is a truth sup-
ported by rational views of a superintending Providence, and plainly
declared throughout the Bible. Would Sodom have been spared, had
there been ten righteous praying people in that city? Then we may
believe that a holy people have a peculiar interest in the care of
Heaven, and that their prayers are regarded in those dispensations of
Providence by which their country is defended from storms of calam-
ity, and by which blessings from above, in rich abundance, are poured
upon it. So deeply are they impressed with a sense of the impor-
tance and utility of civil government, the responsibility of its officers,
the burdens they are called to bear, and the arduous labors they have

 

* Washington’s Address to the People of America.
ON SELF-GOVERNMENT. 211

to perform 5 and so solicitous are they that those officers may be en-
abled faithfully and usefully to discharge the duties of their high fune-
tions, that they finda pleasure in complying with that exhortation of
the apostle—‘ Pray for all that are in authority ; that we may lead
a quiet and peaceable life, in all godliness and honesty.”

To a community consisting of rulers and people falling under the
description now given, the words of Moses to the chosen tribes are
justly applicable :— Happy art thou, O Israel ; who is like unto thee,
O people, saved by the Lord! The eternal God is thy refuge, and
underneath are the everlasting arms: and he shall thrust out the
enemy from before thee.”

3. Great are the advantages arising from self-government in our
religious relations.

To view the subject particularly as it applies to ministers and hear-
ers. The work of the ministry must be acknowledged by all who
believe the truths of revelation, and hope for happiness beyond the
grave, to be the most important in which fallible man can possibly
engage. It extends, in its effects and consequences, beyond the
limits of time,.and involves the future happiness or misery of mil-
hions, by leading them to felicities or woes which bafile description.

The political decisions of senates may afflict nations with calami-
ty, or deliver them from it; but the good and evil which they
administer must terminate with the present life. It is not so with
the ministry of the gospel. The effects which result from the faith-
ful or unfaithful-labors of those who stand forth as ministers of Christ,
to persuade sinners to be reconciled to God, may, indeed, be per-
ceived in every stage of human probation; but they will become
more conspicuous, as life draws towards its close; they will remain
unextinguished at death, and assume, in eternity, a visible and per-
manent character.

The man who engages in this solemn work, is accountable to God,
not merely for his own soul, but becomes responsible also for the
souls of those who have been committed to his care. The sacred
writings have guarded his office with the most awful sanctions.
Both promises and denunciations conspire to keep alive his hopes
and fears, by holding out, in the most pointed language, the rewards

or punishments, which await him in a future world. On the one
hand, we are assured that “they who turn many to righteousness
shal] shine as the stars for ever and ever;’’ while, on the other, we
are clearly informed, that unfaithful watchmen shall have the blood
of the people required at their hands. .

It is only when those servants of the Most High, whom he has
comunissioned to publish his purposes of mercy to the children of
men, are truly under the influence of pure, scriptural religion, that
they will accomplish the work for which they have received their
212 REV. BISHOP HEDDING’S SERMON

high commission. Then their tempers and lives, both in public and
private, are so far under the government of the wisdom from above,
that their office is recommended to all who see or hear them. They
live the religion they preach to others, and speak feelingly and per-
suasively of a religion which has full possession of their own souls.
As their hearts are replenished with the very power of godliness, their
ordinary conversation partakes of its salutary influence, and is good
for the use of edifying, and ministers grace to the hearers. How-
ever, some who are called preachers, having no rule over their own
spirits, may indulge themselves in pride, vanity and ambition, to the
grief of the people of God; with these men it is far otherwise ; for
they have learned of him who was meek and lowly ; they have im-
bibed his Spirit; hence others “ take knowledge of them that they
have been with Jesus.”

In view of this character, a prophet exclaimed, “ How beautiful
upon the mountains are the feet of him that bringeth good tidings,
that publisheth peace ; that bringeth good tidings of good, that pub-
lisheth salvation, that saith unto Zion, Thy God reigneth.” Happy
are the people favored with such a ministry. The ignorant are in-
structed, the wanderer is reclaimed, the vicious are reformed, and
the hypocrite is convicted. The heart of the sinner is humbled,
his sins are pardoned, and his soul is renewed. The weak are
strengthened, the afilicted are comforted, the doubting and timid are
enlightened, confirmed and emboldened to confess their Lord, and
the weary pilgrim is animated, encouraged, and helped forward in
the way to Zion. “The wilderness and the solitary place shall be
glad for them; and the desert shall rejoice, and blossom as the
' rose.”

Hearers of the gospel, when of the same character, are ready to
say, “ Blessed is he that cometh in the name of the Lord.’ Though
it must be acknowledged, that the influence of the public servants
of Christ has been greatly diminished, and the success of the gospel
much hindered by the misrepresentations of some of their hearers,
who are impatient under admonitions and reproofs, and become en-
emies of the cross; yet there are hearers who rule their own spirits,
and, yielding to the benign spirit of the gospel, profit by its reproofs,
and welcome the admonitions of a faithful minister. However pain-
ful it is to reflect on the hindrances cast in the way of the gospel,
by false professors of religion; at the same time, it is a subject of
great consolation that there are so many, whose sincere piety and
righteous example, as they are associated with the gospel, are made
powerful instruments of confirming the truth, and spreading the light
of it through the world.

The spirit of the gospel is a spirit of charity. And, as far as it
governs the hearts of the teachers and hearers of Christianity, it will

’
ON SELF-GOVERNMENT. 213

exclude that spirit of bigotry, which has been the source of preswmp-
tuous judging, harsh censures, and bitter railings of one sect against
another.

It will inspire such a brotherly affection, in all the branches of the
true church, that, “by this shall all men know that they are the
disciples of Christ, because they have love one 1o another.” And
the more the ministers and professors of the religion of Christ are
-under the government of which we have spoken, the more power-
fully, and extensively, the blessings of the gospel will prevail among
mankind, till the earth shall be filled with the knowledge of God,
and all nations shall call the Saviour blessed.

4. Great are the advantages arising from self-government in our
social relations.

Of all the associations formed in this life, that of the conjugal
state is the most endearing, and the most important. But the hap-
piness of this relation depends so much on the principle of self-gov-
ernment, that, without a proper management, reciprocally, in the
parties, of temper and conduct, the happiness contemplated will not
be realized; but the connection itself will become an occasion o1
the most direful ills of life. Sull, when those who have formed this
important relation, and taken upon themselves these solemn obliga-
tions, have learned to rule their own spirits, ‘ to walk in all the ccm-
mandments and ordinances of the Lord blameless,” they will realize
the blessings of a happy union of kindred minds, and will aid each -
other in ruling their own spirits, and in preparing for higher
enjoyments.

Parents, ruling their own spirits, will earn to “ rule well their own
house, having their children in subjection with all gravity.’ They
will be solicitous not only for the temporal welfare of their children,
but, also, for their spiritual and eternal happiness.

Likewise, the rising members of a family thus educated, having
learned to rule their own spirits, will study the things of peace and
love ; will live together as brethren ; will reciprocate acts of mutual
justice and kindness, and will form such characters, in the estimation
of men, that the heads of such a family “ shall not be ashamed, but
they shall speak with the enemies in the gate.”

The good effects resulting from self-government, throughout soci-
ety in general, are too weil known to need a minute'illustration. A
few observations shall suffice. Among men in the various. connec-
tions of civilized life, this exhibition of the restraints and influence of
correct principles, not only directly promotes social happiness, but,
through the influence of good examples, the bold transgressor and
even the infidel are in some measure restrained; so that these are
far less wicked than they would be if these examples were not be-
fore them. Dreadful, indeed, would be the state of our world, were
214 REV. BISHOP HEDDING’S SERMON

there no examples of self-restraint and uo influence of correct prin-
ciples! Self-government, in every relation, and under every cir-
cumstance, will counteract the passions and appetites most subversive
of human happiness. It breaks the ruthless fangs of fraud, and se-
cures from the deadly gripe of its iron jaws the rights of innocence
and unsuspecting honesty. It wrests from the rapacious appetite of
luxury the superabundant gifts of. Providence, and converts them
into instruments of mercy to those destitute of daily bread, and into
means of promoting religious, moral, and humane institutions. It
tames that unruly member, and chains in eternal silence the tongue
of slander, which, otherwise, would be set on fire of hell, and would
“ set on fire the whole course of nature.”” It employs that noble
gift for the great social purposes for which it was originally bestow-
ed. It dries up the poisoned streams of intemperance, and leads
those thirsty souls, who would pine and die under its malignant ef-
fects, to those salubrious waters, “which make glad the city of
God.” It subdues those libidinous propensities, which, in so many
instances, where this principle does not operate, drives multitudes of
the children of Adam from the society of civilized man, to roam like
herds through the dark and filthy places of the earth; not consider-
ing that the dead are there, and that the guests, who have gone before
them, are in the depths of hell. It fixes a sovereign check on pride,
ambition, envy, jealousy, and resentment, which, unrestrained, would
burst forth like so many flames from the regions beneath, and spread
desolation and death through the earth.

When princes, and senates, and the great among the nations, shall
generally yield to the rightful authority of this principle, it will puta
stop to the career of War, that demon of darkness, which has tri-
umpbed over the earth since the days of Nimrod, involving cities in
flaines, and countries in ruins, depopulating the earth, and drenching
it with the blood of the slain of all nations. Yes, brethren, self-gov-
ernment shall hush into perpetual silence ‘“ the thunder of the cap-
tains,” the shouts of the conquerors, the wild, distracted ery of the
vanquished, and the groans of the wounded and the dying in the field
of carnage. Then, then, blessed be God, the nations “ shall beat
their swords into ploughshares, and their spears into pruning hooks :
nation shall not lift up sword against nation, neither shall they learn
war any more.” ‘Then all the tribes of men shall raise a shout to-
wards heaven, melodious as when angels sing :—“ ALLELUIA: FOR
tHE Lorp Gop OmnNtroTEeNT REIGNETH.”

InpRovEMENT.

1. Let us reflect on the absolute necessity of ruling our spirits.—
Without this, there can be no virtue, no true religion, no good gov-
ernment in the world, and no hope beyond the grave.

e
ON SELF-GOVERNMENT. 215

As the beauty of an agreeable object is more clearly perceived
by contrasting it with its opposite ; as the advantages of a wisely or-
ganized and well administered civil government are more readily
appreciated by considering them in contrast with the disadvantages
of a state of anarchy; so, the necessity of self-government, and the
blessings attending it, will be more powerfully impressed on our
minds, by observing the evils arising from the want of it. And who
can look into the history of man, or survey the present state of the
world, without being grieved and pained to the heart, by a view of
the miseries arising from the absence of self-restraint ?—miseries,
not only among the poor, the weak, the vulgar, and the ignorant,
but among the opulent, the mighty, the polished, and the learned of
our race.

For mournful examples of these miseries, we need not go back
to the sages, heroes, and statesmen of heathen antiquity; who en-
lightened the world with their science, made it tremble with their
prowess, or chained the nations in obedience to their laws; many of
whom ruined themselves or their countries by their private or pub-
lic excesses. Nor need we direct your attention to those renowned
personages of the Hebrew nation, who, in the early part of their
lives, were men of God, inculcating the principles of wisdom, and
leading their people in the paths of virtue and piety ; but who, after-
wards failing in vigilance, lost sight of their own principles, and fell
into evils, which have transmitted their names, in disgrace, to suc-
ceeding generations. Their crimes are recorded in the Seriptures
as monuments of human instability, as warnings, to all who come after
them, of the dangerous tendency of an ungoverned spirit, and as
irresistible arguments of the fidelity of those who wrote the sacred
records. Neither is it necessary that I should turn your attention
to the present nations of Europe. It may sufficiently humble us to
notice the effects of moral disease in our own country. We are
happy, indeed, in believing that our forms of government, and the
degree of information and virtue among our citizens, will, generally,
guard against elevating to places of honor and trust, men of ungov-
erned passions, seeking their own aggrandizement and not the public
good ; or if at any time deceived by the bsaloms of the day, the
exercise of elective rights will speedily reduce such to a private sta~
tion. But, after acknowledging all the advantages we enjoy, and all
the virtue there is among us, there is yet cause of bitter lamentation
Alas! fatal instances often occur, even within our favored country,
when the hearts of families are wrung with anguish; and our towns
are crowded with a population enervated by intemperance. Alas!
language would fail should I attempt to speak-of the thousands ot
evils resulting from that curse of our country, the excessive use of
ardent spirits. Look yonder :—see that hapless mother and those
‘

216 REV. BISHOP HEDDING’S SERMON

forlorn childrer., whom nature.intended for better days ; and whose
‘prospects, perhaps, were once as flattering as those of your families ;
see them in yonder hovel, shivering with the cold of winter and half
consumed by hunger. Where is the husband? Where is the fa-
ther? Ah! he is spending his time, and wasting his earnings, with a
rabble of idlers and spendthrifts in the temple of Bacchus !—Hark !
what means that deep, long moan you just heard from a broken
hearted parent? Alas! his youthful son, who had twined around
his heart—once the joy and hope of his life—has degenerated from
the principles of his education, and wandered by degrees, till at
length he has fallen a victim to intemperance, or to vicious compa-
ny, and committed desperate deeds, which have involved him in
ruin, and the family in disgrace and sorrow.

To what can we attribute the crime of the duellist, but to a want
of rule over his own spirit? Why have statesmen, and counsellors,
and heroes, fallen among the dead in those sanguinary conflicts?
And why were their antagonists stained with the blood of their breth-
ren, and their country called to weep over. the premature loss of
those highly distinguished among her sons? Ah! Solomon has given
us the answer: “ He that hath no rule over his own spirit, is like a
city that is broken down, and without walls.”

Here we ought to notice another alarming evil, I mean the fre-
quent occurrence of fraud and flagrant impositions.upon the honest
and industrious ; an evil which is destroying all confidence, loosen-
ing the foundation of private rights and property, and shaking the
security of social intercourse.

2. This subject should impress on our minds the obligations we are
under, not only to govern ourselves by the rules of religion and vir-
tue; but also to employ the abilities God has given, and the means
he has put into our hands, to influence our fellow men in this only
safe and truly honorable course.

Notwithstanding the views we have been called to take of sin and
misery in our country, we have reason to be thankful that piety and
morality are far from being extinct. We would be grateful to the
God of our fathers, that our principles of civil government are so
favorable to the promotion of Christian principles and duties.
Neither would we be forgetful that the example of a large portion
of our rulers is of such a character as to excite respectful attention
to these great subjects. Nor would we withhold from the friends of
God and man, those congratulations which are merited by the ex-
traordinary exertions recently made in this country to promote the
diffusion of truth, and all the leading objects of Christian benevo-
lence.

But much yet remains to be done, and much must be done, or
poverty and ruin will overspread our country.
ON SELF-GOVERNMENT. 217

This wicked world must be reformed and converted to God, or
millions of human souls will go down to eternal perdition. ‘The
friends of God and man must arise in the strength of their great Re-
deemer, and exert themselves in this glorious enterprise.

The grand instrument by which this gracious work is to be accom-
plished is the word of God. That instrument is in your hands, and
the principles of it must be diffused through the community ; and ex-
tended all over the world. Parents must teach their children, mas-
ters their servants, school teachers their pupils, and Christians their
friends and neighbors, the fear of the Lord. ‘The numerous benevo-
lent and Christian societies, which have for their object the conversion
of mankind, must go on in their labors of love, and increase in their
benign operations, till the world is evangelized.

The gospel of the kingdom must be preached through all nations,
and the Gentiles must be enlightened, and brought to bow to the Prince
of peace. Let its messengers rise higher and higher into the spirit of
their heavenly mission ; let them spread abroad through the tribes of
the earth, bearing the glad tidings of salvation, till the “ people who
sit in darkness, and in the region and shadow of death, shall see a
great light,’ and place themselves under the government of the Son
of God. All who love our Lord Jesus Christ must “ pray for the
peace of Jerusalem,” and cease not, “ until the righteousness thereof
go forth as brightness, and the salvation thereof as a lamp that burneth.”

The promise has gone forth,—“ Ask of me, and I shall give thee
the heathen for thine inheritance, and the uttermost parts of the earth
for thy possession.” ‘The heathen,” the infidel, and the skeptic,
“may rage, and the people imagine a vain thing,” but the work ot
the Messiah will go on, and his conquests and kingdom shall be ex-
tended till the King of Zion shall reign over all nations. ‘Of the
increase of his government and peace there shall be no end, upon the
throne of David, and upon his kingdom, to order it, and to establish
it with judgment and with justice, from henceforth, even for ever.
The zeal of the Lord of hosts will perform this.”

This earth was never made for sin and Satan; they are imtruders
and rebels on it, they have no right in it,—and Messiah, the Prince,
will yet drive them from it. Neither are the men who serve sin and
Satan to remain here in rebellion for ever ; if they will not submit to
the Prince Emmanuel, “ they shall be broken with a rod of iron, they
shall be dashed in pieces like a potter’s vessel.” They “shall be
driven away in their wickedness,” and chained down in the bottom-
less pit with “the dragon, that old serpent, which is the devil, and
Satan,” who deceived them; but the earth shall be the Lord’s, and he
shall be the Governor, and shall have millions of holy and happy peo-
ple to serve and honor him in it.“ He shall have dominion also from
sea to sea, and from the river unto the ends of the ee They that
218 REV. BISHOP HEDDING’S SERMON.

dwell in the wilderness shall bow before him; and his enemies shal!
lick the dust. The kings of Tarshish and of the isles shall bring
presents: the kings of Sheba and Seba shall offer gifts. Yea, all
kings shall fall down before him: all nations shall serve him.”

What a happy world shall this then be! When the accuser of the
brethren shall be cast down! When sin that brought death into our
world shall be driven far from it! The righteous shall then no longer
be vexed with the filthy conversation of the wicked. The abomina-
tions which now scourge the world, shall no longer be seen or heard,
nor their dreadful consequences torment the inhabitants of the earth.
“ THE WOLF ALSO SHALL DWELL WITH THE LAMB, AND THE LEOP-
ARD SHALL LIE DOWN WITH THE KID ; AND THE CALF AND THE YOUNG
LION AND THE FATLING TOGETHER} AND A LITTLE CHILD SHALL
LEAD THEM. AND THE COW AND THE BEAR SHALL FEED; THEIR
YOUNG ONES SHALL LIE DOWN TOGETHER 3 AND THE LION SHALL EAT
STRAW LIKE THE OX. AND THE SUCKING CHILD SHALL PLAY ON
THE HOLE OF THE ASP, AND THE WEANED CHILD SHALL PUT HIS
HAND ON THE COCKATRICH’s DEN. THEY SHALL NOT HURT NOR
DESTROY IN ALL MY HOLY MOUNTAIN; FOR THE EARTH SHALL BE
FULL OF THE KNOWLEDGE OF THE Lorn, AS THE WATERS COVER
THE SEA.”
SERMON XVIII.

BY REV. ORANGE SCOTT,

PRESIDING ELDER ON SPRINGFIELD DISTRICT, MASS,

IMMORTALITY OF THE SOUL.

Eccuesiastes xu. 7.

THEN SHALL THE DUST RETURN TO THE EARTH AS IT WAS: AND THE SPIRIT
SHALL RETURN UNTO GOD WHO GAVE IT.

Marerratisu has no foundation in Scripture, reason, or sound
philosophy. Mind and matter, flesh and spirit, constitute the man.
‘The properties of matter and spirit are totally different. The soul is
a substance of one kind, and the body of another; these are united ;
but death dissolves the union. And then the dust returns to the earth
as it was; but the spirit returns unto God who gave it.

The belief of a future state is not of recent origin, nor of limited
extent. All nations have united in the opinion, that the human soul
is an immaterial substance, wholly distinct from the body. Of this
fact, few can be ignorant, who are conversant, to any considerable
extent, with the history of man. We can hardly take up the history
of any nation, without finding this doctrine as a part of their creed.
The savages of different countries have held it with as much confi-
dence as the more enlightened nations. We do not mean that igno-
rant nations have formed a system, or a science, on this subject ; nor
that a savage could correctly define or explain his views of it ;—

“ Yet, simple nature to his hope has given,
Behind the cloud-topp’d hill, an humble heaven.”

Immateriality, and 4'stinction from the body, are essential parts of
all his opinions concerning the soul. When mention this as the doc-
trine of all nations, I would not be understood to mean, that there are
no exceptions; but that these exceptions are few, and insignificant
with respect to this subject.

This doctrine has not only been admitted by the people at large,
but by many philosophers : among whom were Pythagoras, Socrates,
220 REV. O. SCOTT’S SERMON

Plato, Cicero, and Plutarch. Many of the oriental sages, also, held
the same doctrine. These philosophers, however, held very defective
and erroneous opinions concerning the soul. Most of them believed
in the transmigration of souls; or, at least, that some souls would
successively inhabit different bodies, till they should become purified ;
and some of them held, that the soul would eventually be united to
the divinity. The arguments by which they supported the doctrine
of a future state, do not appear to have been, at all times, satisfactory
to themselves. Indeed, to the heathen world, a cloud of darkness
hung over the whole subject.

Cicero collected many arguments to prove the immortality of the
soul ; and while he was looking them over, he appears to have been
convinced; but when he laid aside the book, and began to reason
with himself, his conviction was gone. His arguments gave to the
subject a strong probability, but not an absolute certainty. Socrates,
one: of the wisest and best of all the heathen philosophers, discoursed
much upon this doctrine, and appeared to have been firmly persuaded
of a future state. Being asked, on the day of his death, by his
friend Crito, how he wished to be buried —* As you please,” said he,
“if you can lay hold of me, and I not escape out of your hand.”
At the same. time, looking upon his friends with a smile, “TJ can never
persuade Crito, that it is Socrates who converses with you, and dis-
poses the several parts of his discourse ; for he always imagines, that
J am what he is about to see dead in a little while. He confounds me
with my carcass, and therefore asks me how J would be interred.”
At other times, however, he is represented as speaking more doubtfully
upon the subject, and as expressing only a hope. “Jam in good
hope that there is something remaining for those that are dead; and,
that good men will then fare better than bad ones.”

But there were some philosophers who denied a future state of ex-
istence altogether. Aristotle expressly says, that “death is the most
dreadful of all things, because it is the end of our being; and the
dead experience neither good nor evil.” The stoics seem generally
to have held, that the soul survived the body, but only for a limited
period: those of ignorant men, for a little tme; those of the wise,
longer.

It is not at all strange that some have denied the doctrine of a
future state, and that others have been confused and defective in their
sentiments upon this subject ; for it is by the gospel, and that alone,
that “life and immortality are brought tolight.” And as the heathen
have not the gospel, it is rather strange, that men have so universally
believed this doctrine ; as it does not appear to have been the effect
of philosophy—for these sentiments were antecedent to philosophers ;
and are rather weakened than strengthened by philosophy. Cicero
considers this general belief of a future state a proof of it; for he
ON THE IMMORTALITY OF THE SOUL. 221

says, ‘‘ As we know by nature, that there is a God, so we Judge, by
the consent of all nations, that souls remain after death, and are
immortal.”

THE OBJECT OF THE PRESENT DISCOURSE, IS TO PROVE THE
IMMORTALITY OF THE SOUL, AND A FUTURE STATE OF EXISTENCE.

It is unnecessary to prove to the Christian, that his soul will never
die; of this, he is well persuaded already. But though not neces-
sary, it may be useful to lay before him some of those arguments by
which this doctrine issupported. Whether the soul shall die with
the body, or survive it, is the momentous question now to be con-
sidered. The immortality of the soul may be argued,—

J. From THE sou ITSELF.

We use the term soul and spirit, in this discourse, as the Scrip-
tures do, indiscriminately. In describing the whole man, St. Paul,
in one or two places, uses the Grecian phrase, “soul, body, and
spirit,’ strict accuracy in the use of terms being not always neces-
sary. Some theological writers have undertaken to make a dis-
tinction between the soul and spirit; and have considered the spirit
the superior, and the soul the inferior properties of the mind; and
to the former, they have ascribed the understanding, memory, will,
and conscience ; to the latter, the passions and appetites. But then,
the soul must be either matter or spirit; and must belong either to
the body, or the spirit; so that, properly speaking, man consists of
but two parts; one returns to the dust, and the other to God.

1. The soul is a spiritual substance. This is evident from the
fact, that it possesses all the properties of spirit, and none of those
tat belong to matter—such as intelligence, reflection, and volition.
The soul thinks and reasons; compares different objects, and judges
of their respective qualities. “That the soul is immaterial,” says
Mr. Wesley, “is clear from hence, that it is a thinking substance.
If it be said, that God can endue matter with a faculty of thinking,
we answer, No otherwise than he can endue spirit with solidity and
extension; that is, he can change spirit into matter, and he can
change matter into spirit. But even the Almighty cannot make it
think, while it remains matter; because this implies a contradiction.”
The soul is, therefore, a simple, uncompounded substance ; having
neither body nor parts, and without any tendency to dissolution.

Various opinions have been entertained by materialists and
heathens, with respect to the nature of the soul. It has been sup-
posed to be the breath ;—the blood ;—the brain ;—a part of God ;—
a succession of ideas and exercises ;—subtle air, composed of
atoms, or primitive corpuscles ;—a flame, or portion of heavenly
light, and many other things. But these, and the like notions, may
nD REV. 0. SCOTT’S SERMON

be easily refuted by one ortwo passages of scripture. “The law
of the Lord is perfect, converting the soul.” That is, according to
the above theories, converting the breath, the blood, the brain, a
part of God,—and so of the rest. St. John tells us, that he saw
under the altar, the sows of the martyrs—but did he there see the
breath, the blood, the brain, and parts of God? There is no end
to the fancies of men upon this subject.

2. The soul is capable of endless improvement. The more
knowledge the mind possesses, the better fitted it is for fresh acquisi-
tions in knowledge. It is not so with the brutes; they soon reach
the highest improvements of which they are capable—they arive at
the utmost zenith of their perfection in a few years—and were they
to live many ages longer, they would know no more than they do at
present. Were it thus with human beings; we might easily imagine
that the soul will decay and perish with the body. But man can
never have taken in his full measure of knowledge; he has not time
to explore the fields, and fathom the sources of mental improvement,
before he is hurried from the stage of action. The all-wise God
cannot be supposed to have bestowed upon his creatures useless and
superfluous faculties. But such is the fact with respect to man, if
he is to perish at death. ‘The mind possesses faculties, that are but
imperfectly exercised in this life; but as nothing is made in vain,
there must,. therefore, be a future state.

Man is endowed with a capacity of knowing, obeying, and ador-
ing his Creator, on whom he is dependent, and to whom he looks
up for protection and comfort. The most sagacious of the brutes
are not susceptible of these impressions in the least degree. They
have, indeed, some faculties in common with us, only less refined ;
but they are guided chiefly by instinct, and are incapable of science.
But man is capable of extending his improvements beyond all bounds.
He soars among the stars; surveys the heavenly bodies; investigates
the laws of nature; and observes the vast machinery of heaven!
How can it enter into the thoughts of man, that the soul, which is
capable of such immense perfections, and of making new improve-
ments to all eternity, shall finally perish almost as soon as itis created ?
Can we believe, that a thinking, intelligent being, that is in a per-
petual progress of improvement, and travelling on from one achieve-
ment to another, dies, in the commencement of its setting out, after
having just looked abroad upon the manifold wisdom and works of
its Creator? are such powers and faculties to vanish away ere they
put forth?

3. All men desire immortality, and are averse to annihilation.
The thought of being reduced to nothing is most shocking to the
human soul! A miserable existence is preferred to none. There
ON THE IMMORTALITY OF THE SOUL. 223

are few, if any, so depraved and abandoned, as to wish annihilation.
These hopes and desires are not the effect of education, nor are
they peculiar to any form of religion; for they are common to all
ages andcountries. They must, therefore, take their rise from God
himself. The sentiments of the poet are in point :

“ Whence springs this pleasing hope, this fond desire,

This longing after immortality ?

Or whence this secret dread, and inward horror

Of falling into nought 2—Why shrinks the soul

Back on herself, and startles at destruction ?”

“Tis the divinity that stirs within us ;

Tis heaven itself that points out an hereafter,
And intimates eternity to man.”

But can we suppose thata Being, infinite in wisdom and goodness,
would plant such desires for immortality in his creatures if they
were never to be gratified? There is but ove conclusion which we
can form, consistently with the moral attributes of God, which will
completely unravel the mystery of our being animated with unbounded
desires, and yet confined to a short and limited duration in the
present world—and that is, that this world is not the place of our final
destination, but introductory to a more glorious and permanent state
of existence.

4. All human beings are disposed to be religious in some way.
This is so natural to men, that some have chosen to define man, a
religious, rather than a rational, animal. All nations have their gods,
to whom they pay adoration and worship ; and there is nothing too
mean and insignificant for man to worship, rather than to have no
god. And all religions are founded in the belief of a future state. It
is not to avoid temporal evil, or obtain temporal good, that men are
universally religious; but to avoid the miseries, and obtain the
blessings of a future state. The victims offered upon the funeral
pile and under the car of the idol, all have respect to the future.
Take away the belief of the soul’s immortality, and let the opinion
become universal, that if a man die, he shall never live again, and
there would no longer be any disposition among men to be religious
in any way. Not ouly would the statue of every heathen god totter
upon its base, but the foundation being removed, all religion would
fall into ruins. Christians are, indeed, influenced by oles motives
than the belief of a future state. But then take away this, and all
the rest become weak and inefficient. The fuct, therefore, that all
nations have some form of religion, shows not only that they desire,
but believe, ina future state. And the facé that this desire and belief
is so universal is, at least, presumptive proof of suchea state.

“ Hope springs eternal in the human breast;
Man never is, but always to be blest:

The soul, uneasy, and confined from home,
Bests and expatiates in a life to come.
224 REV. O. SCOTT’S SERMON

5. The powers and faculties of the mind are strong and vigorous,
when the body is weak and emaciated. The properties of the soul
are not impaired by sickness and age. . J am aware, that the reverse
of this has been thought true; and that this supposed fact has been
brought by infidels, as an objection to the immortality of the soul.
If it be indeed a fact, that the mind decays with the body, this fact
would bea formidable objection to the immortality of the soul. But
to make this appear, it must be shown, not only that some minds seem
to decay with the body, but that all souls po thus decay and perish.
But this cannot be proved. The utmost that can be shown is, that
in some instances, the mind appears to decay with the body. But
it can be shown, on the other hand, not only, that in some instances
the mind is strong and vigorous in sickness and death, but that in
many cases there is not the least symptom of mental dissolution,
when the body is reduced to its greatest possible weakness.
“Though the outward man perish, yet the inward man is renewed
day by day.’ Both good and bad men have found their powers
and faculties of mind in their greatest perfection, while their bodies
have been reduced to the most extreme weakness. The following
is the dying language of the young, noble, accomplished Altamont :
“This body is all weakness and pain; but my soul, as if strung up
by torment to greater strength and spirit, 2s full powerful to reason ;
full mghty to suffer. And that which thus triumphs within the jaws of
mortality is, doubtless, immortal. And as for a Deity, nothing less
than an Almighty could inflict what I feel.” The same strength of
mind was evinced in allthe reasonings of this wretched sufferer,
during his last sickness. How striking the fact, that when the body
is all weakness and pain, the soul is full powerful to reason, full
mighty to suffer! Joseph Addison was capable of the closest rea-
soning in his Jast moments. Just before his departure, having sent
for a young nobleman of infidel principles, ‘nearly related to him,
who requested to know his dying commands, his answer was, “ See
in what peace a Christian can die!” He spake with difficulty, and
soon expired. Here Mr. Addison, just before he expired, when he
could only speak with difficulty, clearly saw, that of all the arguments
against infidelity, the triumphant death of a Christian is the most
powerful. The above are not solitary instances of the kind. They
are only specimens of the most common occurrences among men.
How often, when speech has failed, and the body has lost the power
to raise a single limb, has the soul, by some token, evinced, not only
that all its powers and faculties remained perfect and unimpaired,
but that it was leaving the world in the greatest composure and peace.

It is true, there is a very close and mysterious connection between
the body and mind. _ It is true, also, that they sympathize together ;
that the sorrows of the mind affect the body ; and that the infirmities
ON THE IMMORTALITY OF THE SOUL. 225

of the body often depress the mind. Such may be the peculiar
state of the body, that the mind cannot put forth its energies as it
does under different circumstances. The windows of the: earthly
house may be so darkened by disease or the infirmities of age, that
the immortal inhabitant within may not be discovered, or but dimly
seen for a time. But shall we therefore argue that it is decaying
and vanishing away? As well might we say, that the sun perishes
every night, because we do not see its light. As in the latter case,
the rays of the-sun are obscured by the intervention of the earth,
so in the former, the body is sometimes so benumbed by disease
and age, that the soul cannot discover itself in its full perfection un-
til it be disembodied, or until the body be differently circumstanced.
We conclude, therefore, that notwithstanding the glories of the im-
mortal mind may be eclipsed for a season, while it dwells in this
tabernacle of flesh, it nevertheless survives the dissolution of the
body, and goes forth to a fairer clime, and to a richer soil, where
the fountains of knowledge and happiness are inexhaustible.

II. A FUTURE STATE OF EXISTENCE MAY BE CONCLUDED FROM
THE UNEQUAL DISTRIBUTION OF REWARDS AND PUNISHMENTS IN
THIS LIFE.

1. If there be a God, he is a God of justice ; and if he be a God
of justice, he will fully reward the virtuous, and punish the vicious—
but this he does not do in the present world; and, therefore, there
must be a future state. Here the wicked go on in their wickedness
unpunished, while the righteous are frequently chastised and afflict-
ed. But if there be no future state, and men are punished and
rewarded according to their works in this life, it would seem that
the righteous should be uniformly prospered, and the wicked uni-
formly punished. ‘This, however, is not the fact. It is said of the
wicked, that “they are not in trouble as other men; neither are
they plagued like other men.” “ Their eyes stand out with fatnéss ;
they have more than heart could wish.” _“ For there are no bands
in their death; but their strength is firm.””, They also “ prosper in
the world ; they increase in riches.” The Psalmist in the same
place describes the character of those of whom these things are
spoken. ‘They are corrupt, and speak wickedly.” “ They set -
their mouth against the heavens.” ‘Therefore, pride compasseth
them about as a chain; violence covereth them as a garment.”
“ These are the ungodly”—but of the righteous it is said, ‘ many
are their afflictions.”” ‘They are represented as suffering with Christ,
and with his people; and as passing into heaven “through much
tribulation.” “In the world ye shall have tribulation,” was the lan-
guage of Christ to his disciples. And in view of a sufferings and

8
226. REV. 0. SCOTT’S SERMON

trials which were peculiar to the Christians, St. Paul has said, “If
in this life only we have hope in Christ, we are of all men most mis-
erable.” Such are the scriptural representations of this subject.
And on the principle that death is the end of man, how can it be
said, with any degree of propriety, that “ the way of the transgressor
is hard?’ and that ‘ sin is an evil thing and bitter?’ And if there
be no rest remaining to the people of God, and they have no inherit-
ance beyond the grave, well may it be said, that “it is vain to serve
God! and what profit is it that we have kept his ordinances, and
that we have walked mournfully before the Lord of hosts?’ The
Psalmist might in truth say, in view of the present state of the right-
eous and the wicked, “Verily I have cleansed my heart in vain, and
washed my hands in.innocency.” But in “ the sanctuary of God,”
he was enlightened. There he perceived that God had allotted unto
men a future state of rewards and punishments. The fact, therefore,
of the present unequal distribution of rewards and punishments, was
no longer “ painful’ to him.

2. The natural tendency of virtue is indeed to produce happiness,
and that of vice is to produce msery. If virtue were universally
practised, it would produce the greatest possible happiness of which
human nature in the present state is susceptible. In like manner, if
the prevalence of vice were universal and uncontrolled, the world
would be transformed into a den of demons. But though these po-
sitions hold true in general, still there are innumerable cases in which
the virtuous suffer mueh, and the vicious little or nothing in this
world. The justice of God, and the impartiality of his procedure,
would be liable to be impeached, if the present were the only state
of rewards and punishments. We behold the poor, starving wretch,
impelled by hunger to break open a house, in order to satisfy his
craving appetite, or relieve the wants of a helpless family, dragged
to the prison, and from thence to the place of execution; while the
very tyrant by whose order the sentence was executed, who has
plundered provinces, murdered millions of human beings, wounded
the peace of a thousand families, and who has spread destruction
and despair wherever he appeared, is regaling himself in the midst
of his pleasures, secure from human punishment. Instead of suf-
fering a suitable penalty for each offence, which he could not do in
this world, he does not suffer even the penalty due toa single crime,
for the ten thousand murders he has committed, and the oceans of
blood he has shed. But his praises are chanted by orators and po-
ets; the story of his exploits is engraved in monuments of brass
and marble; and his fame is transmitted by historians to future gen-
erations. How does the equity of the divine government appear in
these providences? Undue punishment is inflicted on the least
ON THE IMMORTALITY OF THE SOUL. 227

offender, while the greatest wretch is loaded with unmerited enjoy-
ments! A future state of retributions, and that alone, can satisfac-
torily explain these dark providences. When we consider man as
commencing in this world an endless existence, and the divine gov-
emment as extending to futurity, we find no difficulty in accounting
for the present unequal distribution of rewards and punishments.
But if we consider man as a creature of time only; if we limit his
existence to the present life, a gloomy aspect surrounds us; the
moral world is a scene of disorder and confusion. The conduct of
the Deity is shrouded in darkness; and there is no resisting the
conclusion, either that there is no God, or that virtue and vice are
alike to him; either of which is shocking to the human mind! We
are therefore led to conclude, that the present state is only a small
part of the great plan of God’s moral government; the commence-
ment of a series of dispensations to be completed in a future world,
where all his glorious attributes will be fully displayed before the
eyes of his intelligent creatures.

3. That the present life is a time of trial, or probation, is admit-
ted on all hands, with very few exceptions. This doctrine is gathered
from the dispensations of Providence, the dictates of reason, and
the testimonies of Scripture. And a state of ¢rial implies, that there
will be a time of review, or examination, when the probationers will
be rewarded, or punished, according to their works. But this time
cannot come, till the state of trial is finished. But it must come
either in this, or a future world. ‘That men cannot be rewarded or
punished for their conduct in this world, is certain from the fact,
that their probation generally lasts as long as their lives. The threat-
ened penalty, as well as the promised prize, is placed at the end of
life. Those, therefore, who absolutely fail, must be such as finally
fail; but no one can finally fail, till the last sands of his probation
are run out; for, until that time, there is an opportunity to return.

If a master allow a servant three days in which to perform certain
works, whatever may be the conduct of the servant during that time,
he is not properly accountable, and punishable, for the non-perform-
ance of those works, till the time allotted him has expired. It is
equally true, that the present life is a state of probation, and not of
retribution ; and as a state of trial implies a time of retribution ; and as
the retribution must succeed the probation; and it having been already
shown that our probation and lives generally close together ; it follows
of course, that there is a future state ; that man has a conscious exist-
ence after death ; and that the awards of justice are reserved till
the final closing up of life, when they will be fully revealed. The
fact, therefore, that we are here probationers for eternity, is proof in
point, that the soul is immortal, and that man is destined to a future
state of existence.
228 REV. 0. SCOTT S SERMON

4. The doctrine, that there is no future state, destroys all proper
distinction between: virtuE and vice. And, indeed, if this be the
case, they have no existence but in name ; for neither is the one re-
warded, nor the other punished. ‘There would be no motives to
virtue, nor any checks to vice. Do away a future state, and there
is nothing for the vicious to fear, nor for the virtuous to desire. The
most efficient motives to holiness are drawn from eternity. In vain
do we undertake to reason the sinner out of his sins, by telling him
that it is his duty to serve God ; that holiness is a good thing in this
world; and that sin is a reproach to any people or individual. He
loves his sins too well to renounce them, if he has no consequences
to fear after death. :

T know it has been said, that wicked men suffer, in this world, all
their sins deserve ; and all that justice requires. But this has never
yet been proved; neither can it be proved, to the satisfaction of the
serious and candid part of the community. There are but three
ways in which the transgressor can suffer in this world: and these
are, in his outward circumstances, in his body, and in his soul.
There is not another way different from all these, within the reach
of thought. It is admitted, that the wicked have more or less af-
fliction in one or more of the above ways, in this world; and that
this affliction may be called punishment—that ‘is, disciplinary pun-
ishment. But disciplinary punishment, however severe, is not the
whole punishment due to transgression, but is limited by the mercy
of God, mixed with grace, designed for, and adapted to reform the
subjects of it. Whereas punishment, properly so called, is not de-
signed to promote reformation, but to satisfy justice, to support the
authority of law, and give stability and security to government.
This distinction in punishments is recognized in all well regulated
governments. ‘The smaller penalties of the law are disciplinary,
the greater are capital punishments. If a man be a drunkard, and
troublesome, he is sent to the house of correction ; if he kills his fel-
low creature, he must be hung for it.

Do, then, all transgressors suffer their full desert of punishment in
this life ?. If they do, the argument for the immortality of the soul
and a future state, built on the unequal distribution of rewards and
punishments in this life, is lost. But if it can be shown that some
transgressors do not, nor cannot, receive their full desert of pun-
ishment in this world, in either, or all the three ways named above,
then, of course, there must be a future state, where they are so
punished.

1. Tam sure that the full punishment of sin does not consist in
that trouble and anxiety of mind, produced by outward circum-
stances. ‘There may be some wicked men who are greatly afflicted in
this way, but there are others who are not so troubled. As it re-
ON THE IMMORTALITY OF THE SOUL. 229

spects uncomfortable circumstances and outward afflictions in this
life, the righteous have, and always have had as large, if not a much
larger portion than the wicked. Here the righteous receive their
 eyil things,” and the wicked their “good things ;” but after death,
the one shall be “ comforted,’ and the other “ tormented.” How
can the following scriptures be reconciled with the idea, that the
sinner receives his full punishment in his outward circumstances ?
“Wherefore do the wicked live, become old, yea, are mighty in
power? Their seed is established in their sight with them, and their
offspring before their eyes. Their houses are safe from fear, neither
is the rod of God upon them.” “Wherefore doth the way of the
wicked prosper? Wherefore are all they bappy that deal very
treacherously?”’? This we are told, is the case “ while they live,
and after that, they go to the dead.”

2. It is not necessary for me to prove, that the wicked do not re-
ceive the full desert of their wickedness in the diseases and pains of
body, which they suffer in this life. It will be time enough to do
this, when any one shall attempt to show that they suffer more in
these ways, than the most holy men upon earth.

3. But it may be necessary to stop a little, and inquire whether
the wicked receive their full desert of punishment in the accusations
and remorse of conscience which they suffer in this life? Itistrue,
that all men have a conscience; and that many wicked men suffer
great terror and remorse of conscience. But in no instance in this
life, do they suffer all their sins deserve. And there is a class of
wicked men, who suffer no pain or remorse of conscience at all.
But these should be the most alive to suffering; for they are the
most wicked. But their consciences are “ seared with a hot iron,”
and are “past feeling.” In the progress of vice, the remonstrances
of conscience do not become more and more powerful, but weaker
and less efficient ; and at the point where vice reaches its greatest
obduracy, conscience ceases its functions. The natural tendency’
of vice is, to stupify the mind, and harden the heart; so that the
more a man sins, the less remorse he feels. For ‘instance; let us
suppose a youth, who, educated by pious parents, refrains from all
immorality till he comes to manhood. He then leaves his parents,
mingles with a new and vicious society, and is exposed to various
temptations ; and though he preserves his morality inviolate for a
while, yet, through bad example, he gives way to anger, and blas-
phemes the name of God! He has now done what he never did
before! An awful sensation passes through lis mind; horror and
trembling fasten upon his soul! He is stung by remorse of con-
science; and suffers much for many days. But after a time, anger
moves again; temptation rises, and he utters another profane oath !
He now feels great remorse, but the sensation of guilt is not so sharp
230 REV. O. SCOTT'S SERMON

as before, neither does it last so long. In a shorter time, he gets
more angry, and again uses profane language ; his conscience is not
yet seared; he still feels remorse, but not so much as he did on the
first and second offences. His transgressions are now repeated,
and multiplied; while his remorse of conscience grows weaker and
weaker, till he swears at every breath; and profane language is
mingled with his most common conversation ; he is now past feeling.
A by-stander reproves him, and tells him how notorious he is for
profanity. He is surprised to learn that his mouth is constantly pol-
luted with profane language. How then does he now suffer -for
those crimes, which he so deliberately, yet almost insensibly, com-
mits? His present sufferings are little to be dreaded. Though his
wickedness is very great, still, he is quite happy as it respects re-
morse of conscience.

Again. Suppose the youthful pirate, the first time he sheds in-
nocent blood, suffers all possible remorse, while he beholds the active
limb palsied in death, the sparkling eye with a glossy hue, sunk
back in its socket, and the whole visage pale and lifeless; and while
he realizes the great wickedness which he has committed ; yet the
image of misery soon passes away, and he repeats his crimes of
robbery and murder, till he can see a man bleed and die, with as
much composure and as little remorse as the butcher feels when he
slays the brute. He finally riots in human carnage, without the least
sensation of pain!

Now, if we were to admit, for the sake or the argument, that
these transgressors did, in the first instance, suffer all their crimes
deserved, either we must conclude that their subsequent acts of
blasphemy and murder did not deserve so much punishment as the
first, or, that they do not suffer in this world all the punishment that
justice demands. But who is so diabolical as to take the first of
these, and say, that the more a man sins, the less he deserves to suf-
fer? For it is a fact, and no one can deny it, that the more a man
sins, the less remorse he suffers. I am bold, therefore, to affirm, and
I do it without the fear of contradiction, either that sin deserves no
punishment, or that sinners will be punished in another world. For
many of the vilest transgressors do not suffer so much remorse for
their ten thousand black crimes, as many of the most holy men on
earth do, for some sinall omissions of duty, or wanderings of mind.
Let the modern infidel, covered with a religious mask, come forward
and take away this argument, if he be able. Let him show that all
sin deserves some punishment; and then let him affirm, that all pun-
ishment is confined to this world; it will then devolve on him to
show that the greatest transgressors always receive the greatest pun-
ishment, which I challenge him to prove.

It may be said, that some sinners have great remorse of con-
ON THE IMMORTALITY OF THE SOUL. 231

science in their last moments ; and this is true of some; but not of
all. Many of the same men who sin with a high hand, and live
without remorse, die as they live. And besides, in numerous cases,
in a fit of drunkenness, by a potion of opium, or poison, or by some
awful providence, these great and stupid transgressors are cut down,

_ and sent into eternity, by the most easy death possible, without a mo-
ment’s remorse or warning. We are therefore led to this conclusion ;
that it is not only probable, but absolutely certain, that some sinners
will be punished after death; and if so, there must of course be a
future state.

HI. Tue mmortaLity OF THE SOUL, AND A FUTURE STATE, ARE
MOST CLEARLY REVEALED IN THE SCRIPTURES OF TRUTH.

The arguments and reasonings which have been adduced, are
certainly of great weight; but in a subject of so much importance
to us, we never could have rested with full satisfaction on any argu-
ments, but those drawn from the express declarations of Almighty
God. Here we find no obscurity—no uncertainty. Every thing 1s
made clear and plain. Our foundation stands strong and firm. Ne
proposition whatever is more clearly supported by the Book of God,
than the one under consideration. In the early ages of the world,
the first openings of this great and sublime doctrine appeared. In
later times, the light dawned with increasing lustre; but it was not
until the Sun of righteousness arose, in the incarnation of Christ,
that the great discovery was completed. This doctrine was reveal-
ed to the Jews, though not so clearly, as to Christians; for it is em-
phatically said, that life and immortality were brought to light by the
GosPEL. The Mosaic dispensation was typical; it dealt much in
temporalrewardsand punishments. Scripture phraseology, however,
shows that this doctrine was understood and believed by the Jews—
not to say, that the belief of a future state lies at the very founda-
tion of all religion.

At the burning bush, God proclaimed himself to Moses, as “ the
God of Abraham, the God of Isaac, and the God of Jacob.” Our
Saviour quoted this passage to confute the Sadducees, the material-
ists of his day, and observed, “ God is not the God of the dead, but
of the living.” But the bodies of these holy men had been reduced
to ashes in a cave, in Machpelah, long before God appeared to Mo-
ses at the burning bush. Consequently, Abraham, Isaac and Jacob
were living intellectual beings, when this declaration was made. It
is said, that “ Abraham gave up the ghost, and was gathered to his
people.” This must refer to the gathering of his soul to the as-
sembly of the just; for his body was buried several hundred miles
from his fathers. Tence says the Psalmist, “ gather not my soul
with sianers.”” St. Paul represents the ancient worthies, as seeking
232 REV. 0. SCOTT'S SERMON
“a heavenly country,” and “a better resurrection.” Our text,
which is from the Jewish Scriptures, is most conclusive proof of the
soul’s immortality. What stronger language could be used to show
that the soul does not die with the body? Then shall the dust re-
turn to the dust as it was; and the spirit shall return unto God who
gave it.’ But we come now to the New Testament, where the
proofs of a future state multiply and brighten. And,—

1. There are certain persons, of whom jit is said, that they shall
never die. ‘ He that believeth in me, though he were dead, yet
shall he live ; and he that liveth and believeth in me, shall never die.”
“Tf a man eat of this bread, he shall live forever.” “ Verily, verily,
I say unto you, if a man keep my word, he shall never see death.”
From hence it appears that, by performing certain conditions, men
may “live forever.”’ But none are exempt from the death of the
body. It is, therefore, the soul that shall not die. We are not,
however, to infer from this, that the wicked shall be annihilated ;
but only, that they shall experience a death from which the righteous
are exempt. ‘This is the second death :’—‘ where their worm
dieth not, and the fire ts not quenched.”

2. The immortality of the soul may be inferred from Scripture in-
stances of committing the spirit to God. “ Into thine hand I commit
my spirit; thou hast redeemed me, O Lord God of truth.” “ Lord
Jesus, receive my spirit.” “Father, into thy hands I commend my
spirit.” The former of these, (the Psalmist,) when he uttered these
words, was in imminent danger. St. Stephen, and our blessed
Lord, were in the last agonies of death. ‘These were their last
prayers. That these holy characters believed in the immortality of
the soul is certain. That they were divinely inspired is equally
true. They could not, therefore, have been deceived. To say
this, especially of the Son of God, would be the most daring blas-
phemy !

3. We learn from the Scriptures, that the soul, on the death of the
body, goes immediately to happiness or misery. “This day shalt
thou be with me in paradise.” “ And it came to pass, that the beg
gar died, and was carried by angels into Abraham’s bosom: the rich
man also died, and was buried; and in hell he lifted up his eyes,
being in torment, and seeth Abraham afar off, and Lazarus in his.
bosom.” Paradise, ‘“‘ Abraham’s bosom,”’ and “ hell,” cannot mean
the grave ; for Paradise was promised in answer to prayer ; but the
grave is inherited by all, whether they pray or not. Angels do not
carry the body to the grave ; but they carried Lazarus to Abraham’s
bosom, after the death of the body. Men do not see that which is
afar off, with their bodily eyes in the grave ; but the rich man, after
he died, saw “‘ Abraham afar off, and Lazarus in his bosom.”

4, The Scriptures speak particularly of the existence of the soul,
ON THE IMMORTALITY OF THE SOUL. 233

after the death of the body. Christ affirms, that Abraham, Isaac and
Jacob were living in his time, in quoting and commenting on the
words of the Lord to Moses at the burning bush. But their bodies
had all slept in the cave of Machpelah 1800 years. Moses was
living at the same time, and appeared at the transfiguration, in com-
pany with Elias, and conversed with Christ, in the presence of Peter,
James and Joha, upon the “decease which he should accomplish at
Jerusalem.” But the body of Moses had, long before this, gone
back to dust; for God had buried him more than 1400 years before
Christ’s time, in a valley, in the land of Moab, over against Beth-peor.
The antediluvians were alive when St. Peter wrote his first general
Epistle, and were then shut up in the prison of hell; though the
long suffering of God had waited in the days of Noah, a hundred
and twenty years, when the ark was preparing, while Christ, by the
mission of his Spirit, went and preached to them, through Noah.
These miserable spirits, therefore, did not die with their bodies.
They still have a conscious existence, and are waiting in prison the
judgment of the Great Day. St. John tells us, that he “saw ander
the altar the sours” of the martyrs; “and they cried with a loud
voice, saying, How Jong, O Lord, holy and truce, dost thou not judge
and avenge our blood on them that dwell on the earth?” This text
is most conclusive proof of the immortality of the soul; but it
cannot be reconciled with common sense, if the soul perish with the
body.

5. We may notice a few more passages, which are not properly
tncluded in eather of the preceding classes. It is said of the disciples,
that “they were terified and affiighted, and supposed that they had
seen a spirit.” And though they were deceived as to the fact, yet
they were not deceived as to their theory. This text shows that the
Jews believed in the immortality of the soul, for they “ supposed that
they had seen a spirit,” when Jesus “ appeared in the midst of them.”
Christ said to his disciples, “Fear not them which kill the body,
but are not able to kill the soul; but fear him, which is able to
destroy both soul and body in hell.”” Here we learn, that the soul
lives after the body is dead; and that men are unable to destroy it.
St. Paul represents the body, as an “ earthly house,” or “ tabernacle,”
in which the soul lives; and says, we may be “at home in the
body,” and “ absent from the Lord,” or “absent from the body,”
and “ present with the Lord ;” and “that if our earthly house of
this tabernacle were dissolved, we have a building of God, a house
not made with hands, eternal in the heavens.” He further tells us,
that he once “knew a man—whether in the body, or out of the
body, he could not tell: God knoweth.” From all which we learn,
that the soul exists independently of the body ; = = expressions,
234 REV. O. SCOTT’S SERMON

“in the body,” and “ out of the body,” plainly show. The Scrip-
tures are abundant upon this subject. Enough, however, have been
adduced, to prove the point in question. More could not give the
subject any additional weight. ‘The immortality of the soul, and a
future state of existence, is clearly a Bible doctrine. It stands or
falls with the truth of revelation. If the Law and the Prophets,
Christ and the Apostles, are sufficient authority, then our subject
stands on an immovable basis. Nature and reason make it strongly
probable, but the Bible makes it cerTaIN.
INFERENCES.

1. Uf the soul be immortal, it must be exceedingly valuable.

The existence of the soul, as we have already seen, runs parallel
with that of Jehovah. — It is not only to survive the dissolution of the
body, and the wreck of worlds, but to bloom in eternal youth before
the throne of God; or be doomed eternally to dwell where the
worm dieth not and the fire is not quenched. How, then, shall we
estimate its value? If the soul were to die with the body, or survive
it only for a limited time, we might come nearer to a proper estimate
of its true value; but when we consider, that it is as imperishable as
the throne of heaven, and that it commences here an interminable
state of existence, we find ourselves lost,—

“ Where thought can’t follow, and bold fancy dies.”

If the human mind be capable of pursuing the subject further,
Dr. Young will lead it onward :—

« Knowest thou the importance of a soul immortal ?
Behold this ee glory : Worlds on worlds!
Amazing pomp! Redouble this amaze ;

Ten thousand add; add twice ten thousand more ;
Then weigh the whole ; one soul outweighs them all;
And calls the astonishing magnificence

Of unintelligent creation poor.”

The value of the soul might be shown from the price of its
redemption, and the means used for its salvation, as well as from its
duration ; but we can only ask, in the words of our Lord; “ What
is a man profited, if he shall gain the whole world, and lose his own
soul? or what shall a man give in exchange for his soul ?”

2. If the soul be immortal, the loss of it must be indescribable.
The word of God on this point, is neither vague nor indefinite ; for
here we are taught, that “The wicked is driven away in his wicked-
ness,”—that he ‘shall suddenly be destroyed, and that without
remedy,”—and “upon the wicked he shall rain snares, fire and
brimstone, and a horrible tempest; this shall be the portion of their
cup.” Itis said that the wicked “shall go away into everlasting

«
ON THE IMMORTALITY OF THE SOUL. 235

punishment,”—and that they “shall be punished with everlasting
destruction from the prgsence of the Lord, and from the glory of
his power,’’—* where their worm dieth not, and their fire is not
quenched,”—and where “ the smoke of their torment ascendeth up
forever.” The Lord Jesus says of those who are “ filthy,” “ unholy,”
and “unrighteous,” let them be so “ s¢#ll,”—and he will command
them to “depart into everlasting fire, prepared for the devil and his
angels.’? And there—
+ +. «The hopeless soul,
Bound to the bottom of the flaming pool,
Though loath, and ever loud blaspheming, owns
Tis justly doomed to pour eternal groans ;
JBsuy p 8 >
To talk to fiery tempests, and implore
The raging flame to give its fury o’er ;
To writhe, to toss; to pant beneath its load,
And bear the weight of an offended God.”

“ And there their voice, ordained on hymns to dwell,
Corrupts to groans, and blows the flames of hell;
There they must look with terror on their gain,
And, with existence, only measure pain.”

And what does all this imply? What is it to lose the soul, and be
darned forever? An important question; but who can give the
solution? Neither angels, nor devils, can fully describe the horrors
of thedamned! A land of Bibles, where the silver trumpet sounds
the alarm in Zion, and proclaims liberty to captives, is far removed
from the prison of hell!

To hell’s dark domain the sound of the gospel never reaches;
there the influences of the Spirit are never felt! These followed
the sinner through life, but they left him at death. And how many
aggravating circumstances now attend his condemnation! He goes
from Christendom to hell; and in looking back through his past life,
he perceives that the strivings of the Spirit, the blood of Christ, the
sermons of ministers, the prayers of Christians, the tears of relatives,
and the dispensations of Providence hedged him in, and he has
broke through them all! He now remembers that his heart was
once tender, thai he was almost a Christian, that the terms of salva-
tion were easy, and that he is damned through his own fault! But
all this, and much more, makes only the negative part of his hell.
He has sensible pain. He is alive to the most acute suffering.
The gnawings of the never-dying worm perpetuates his anguish ;
the weight of Jehovah’s wrath rests heavily upon his soul; and the
most keen despair is his constant companion.

Reader! art thou yet out of Christ? And hast thou not yet
made thy peace with God? “ Escape for thy life ; look not behind
thee, neither stay thou in all the plain; escape to the mountain, lest
236 REV, 0. SCOTT’S SERMON.

thou be consumed.” But first, fall on thy knees, and thank God,
that thou art not dead and damned. Thy immortal soul is at stake!
Hell, beneath thee,— :

“ Expands its jaws, how dreadful to survey !
And roars outrageous for its destined prey.”

Thou art already at death’s door, and on the very brink of hell!

« But while the lamp holds out to burn,
The vilest sinner may return.”’—

“ FLEE THE WRATH TO CoME! SEEK THE LORD WHILE HE MaY
BE FOUND, AND CALL UPON HIM WHILE HE 18 NEAR.”
SERMON XIX.

 

BY REV. J. P. DURBIN,

PROFESSOR, AUGUSTA COLLEGE, KENTUCKY.

CHARACTER AND MISSION OF JESUS CHRIST

Joun, 1. 1—14.

IN THE BEGINNING WAS THE WORD, AND THE WORD WAS WITH GOD, AND
THE WORD WAS GOD. THE SAME WAS IN THE BEGINNING WITH GOD. ALL
THINGS WERE MADE BY HIM; AND WITHOUT HIM WAS NOT ANY THING MADE
THAT WAS MADE. IN HIM WAS LIFE; AND THE LIFE WAS THE LIGHT OF MEN.
AND THE LIGHT SHINETH IN DARKNESS; AND THE DARKNESS COMPREHEND-
ETH IT NOT.

THERE WAS A MAN SENT FROM GOD, WHOSE NAME WAS JOHN. THE SAME
CAME FOR A WITNESS, TO BEAR WITNESS OF THE LIGHT, THAT ALL MEN
THROUGH HIM MIGHT BELIEVE. HE WAS NOT THAT LIGHT, BUT WAS SENT
TO BEAR WITNESS OF THAT LIGHT, THAT WAS THE TRUE LIGHT, WHICH
LIGHTETH EVERY MAN THAT COMETH INTO THE WORLD. HE WAS IN THE
WORLD, AND THE WORLD WAS MADE BY HIM, AND THE WORLD KNEW
HIM NOT.

HE CAME UNTO HIS OWN, AND HIS. OWN RECEIVED HIM NOT. BUT AS MANY
AS RECEIVED HIM, TO THEM GAVE HE POWER TO BECOME THE SONS OF GOD,
EVEN TO THEM THAT BELIEVE ON HIS NAME: WHICH WERE BORN, NOT OF
BLOOD, NOR OF THE WILL OF THE FLESH, NOR OF THE WILL OF MAN, BUT OF
GoD. AND THE WORD WAS MADE FLESH, AND DWELT AMONG US, (AND WE
BEHELD HIS GLORY, THE GLORY AS OF THE ONLY BEGOTTEN OF THE FATHER,)
FULL OF GRACE AND TRUTH.

By consulting the fourteenth and eighteenth verses, we learn, the
text regards the Lord Jesus Christ ; and the whole of it is predicat-
ed of him. It has always been considered among the most impor-
tant portions of the New Testament, and is well worth our minute
and uninterrupted attention.

Some of its principal features may be presented under the follow-
ing propositions :

J. Some REMARKS ON THE CHARACTER OF OouR Lorp JzEsus
Curist.
I]. Tuat rue Divine Berne, (rue Lorp Jesus Curist,) ap-
238 REY. J. P. DURBIN’S SERMON

PEARED IN THE WORLD, AND DWELT AMONG MEN IN THE FLESH,
IN ORDER TO GIVE TRUE LIFE AND LIGHT TO MANKIND.

1. Some suppose him to have been a very great and good MAN;
the chief of prophets and moral teachers; BUT NO MORE: :

This opinion is embraced by few; and is not only rash, but tn-
consistent. That it is rash, the good sense of the Christian world
will show ; and that it is inconsistent, this single reflection will prove,
viz. he could not have beena good man, when he assumed to
himself the prerogatives of Jehovah, and his name also, if he were
not Jehovah. I need not pursue this opinion further ; I am assured
that no true Christian would tolerate, not only the opinion, but scarce-
ly the discussion of it. This we may read in the indignant blush,
we see mantling every countenance, at the bare mention that the
Saviour of the world is only a man like unto ourselves.

2. Some have supposed the Lord Jesus Christ to be an ANGEL ;
possibly, the ARCHANGEL.

This opinion may be mentioned without producing such a paroxysm
of aversion as the former ; simply because it exalts the character of
the Saviour somewhat. But when the good man examines it closely,
he finds the same opposition, both in faith and feeling, which he has
to the first.

First—it is inconsistent with the plain declaration of the Scriptures
—“ Thou madest him a little Lower than the angels.” “Verily,
he took not on him the nature of angels.” Again :—“ Let all the
angels of God worship him.” But can we conceive it reasonable
for one angel to worship another? Certainly not. This opinion,
as well as the first, is at variance with the whole scheme of man’s
redemption, by a vicarious atonement; and of course, at variance
with all the scriptures which witness the truth of that scheme.

Secondly—it must of course be at variance with the good man’s

feelings ; because, it takes away the only foundation on which he
can be good, or be happy. He is just as conscious of having obtain-
ed goodness of heart, and peace of mind, by means of the vicarious
atonement of the Lord Jesus Christ, as he is, that he is good, or
‘has peace of mind. Hence the Scriptures, and sound religious ex
perience, testify against this opinion of our Saviour’s character.

3. Some suppose the Lord Jesus Christ 1s superior, not only to
ANGELS, but to-all other created beings ; and that he cannot be re-

‘ferred to any class of creatures, because he is sui generis; the only
being of his kind, forming a link between all other creatures and
Jehovah; being superior to them, but inferior to him, though next
to him in rank and dignity.

This js the most dangerous opinion of all; because it seems to
exalt the Saviour as high as possible, without making him God; and
ON THE ( fHARACTER AND MISSION CF JESUS CHRIST. 239°

so near to the. Divine Being, as in some sense, to entitle him to the
appellation of God, and to a qualified worship of men and angels.

On these principles the Scriptures, which declare he is an object of
worship, and that he is God, are interpreted, with some show of
plausibility, and mislead many.

Let us divest this opinion of its dress, and see its naked merits and
meaning. The Lord Jesus Christ is not God, but a creature: and
he ts a creature above all other creatures, and nearest to God in point
of rank, nature ant dignity. This, then, is the opinion, and it is at
variance with the Scriptures, in every view. ‘Thou madest him a
little Lower than the angels.” This single text will ever bar this
opinion. How can he be superior to all created beings, and yet “a
little Lower than angels ?”

If he be a creature at all, he is absolutely a creature. How, then,
without misleading the religious sense of mankind, could the names
and prerogatives of Jehovah be applied to him? and yet this is done
many times in the Scriptures, as all acknowledge. This single con-
sideration must destroy the opinion.

If he be worshipped at all, he must receive an unqualified wor-
ship. There is no such thing as inferior worship. "The huinan mind
cannot conceive of such a thing; it has never felt such an emotion.
What some would call an inferior worship, is what all men, out of
view of this question, call esteem, respeet, or reverence, according to
the different degrees of excellence in the object of them, and the
degree of devotion in the subjects of them. FVorship belongs to
God only; esteem, respect, and reverence is due to virtue and excel-
lence in any being. Since, therefore, it is a settled question, that our
Lord Jesus Christ is presented, by the Holy Scriptures, as an object
of worship, to men and angels, the opinion under consideration must
be yielded, and he must be considered ‘“ God over all, blessed for
ever more ;” as says the apostle.

4. The third opinion will be further disproved, by establishing the
rourTH 3 which is:—Our Lord Jesus Christ is essentially, eternally,
and absolutely God. .

‘Llis proposition is thus worded, to meet the sublimated reasoning of
some. It differs nothing in sense, from the simple proposition, Jesus
Curist 1s Gop.

In support of this opinion, reference may be made—

1. To the opinions of the primitive Crritians. The Apostles”
Creed is evidence on this point; not that it was composed by the
apostles (which ig not probable), but because it was current in the
churches of the second and third centuries: thus giving evidence of
the antiquity of the sentiments. It is found, as it now stands in the
English liturgy, in the works of St. Ambrose, who flourished in the
third century. Other ancient creeds might be referred to with the
240 REV. J. P. DURBIN’S SERMON

same effect; as tne form of apostolical doctrine collected by Origen: a
fragment of a creed preserved by Tertullian ; a remnant of a creed
composed by Cyprian, and others. Some of these as early as the
second century ; but none of them so clear and comprehensive as the
Athanasian Creed, which was composed about A. D. 325, most
probably by the jirsé general council of Nice, and of which the Ni-
cene Creed is a paraphrase, made at the second general council of
Nice, A. D. 381,

The reasons are very obvious why the creed should be more full
and satisfactory, than the earlier ones: because creeds, or forms of
confession, were first introduced, in order to preserve wnity of fatth
in all the churches. The necessity of these creeds was suggested
thus : at first, the Christian doctrine embraced but few points of faith,
and these of a general nature. In process of teaching, and expound-
ing these, the general doctrine was explained in detail. This neces-
sarily produced new questions and differences of opinion, not only
among different churches, but among the members of the same church.
Hence, the first creeds were drawn up by individual. bishops or pas-
tors, for the use of their own people. But these did not produce
uniformity in all the churches: hence, the istitution of councils to
form creeds. These councils were, in number, and weight, as the
magnitude of the differences of opinion to be settled. The differ-
ences at first being small, and involving a single point, the agents con-
cerned in composing it were few, possibly a single one ; and the creed,
or formula of doctrine, was correspondingly brief and simple; com-
prehending merely a general view of the principal points of Christian
faith, and particularly the point in dispute, or the ground of differ-
ence. But in process of time, other points arose in detail; and even
questions arose out of the questions settled by a former creed; and
differences arose in regard to the very explanations, or sense contain-
ed in those creeds: hence, larger assemblies were convened, and
more extensive and complex creeds formed, as the controversy was
increased in magnitude and complexity. This process continually
increased the amount of matter and minuteness of detail in each suc-
cessive formula of Christian faith; the last generally retaining the
doctrine of the preceding ones, but enlarging in the details, or adding
to meet some new question which had arisen. In proof of this,
there is no difference, in regard to doctrine, between the Apostles’
Creed, which is the most ancient of all, the Athanasian Creed, com-
posed A. D. 325, and the Nicene Creed, A.D. 381. And all these
affirm the doctrine of the divinity of Christ, and-all of them are used
in the services of the Church of England.

Under this head of reference, the testimonies of Josephus and
Pliny should be mentioned, as neither of them were. Christians, and
lived in the first century, and gave their testimony incidentally.
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 241

Josephus, in his Antiquities of the Jews, book 18, chap. 3, sect.
3, says—* Now there was about this time Jesus, a wise man, ¢f it be
lawful to call him a man,” &c. This quotation is not proof positive
of the divinity of Christ, but it is proof that there was something un-
earthly, and something very awful-and remarkable in his character,
and certainly goes far to attach the idea of divinity to Jesus. Be-
cause Josephus was very conversant with the greatness and sanctity
of the glorious prophets; and yet he does not hesitate to call them
men, and treat of then as such. It may be inferred, therefore, that
there was something differing from all other men, in the appearance
and conduct of the Lord Jesus, which inspired a strong reverence for
him, as for some superior being. And such he really was; even
“ Gop OVER ALL.”

The testimony of Pliny is decisive. It is found in aletter to Tra-
jan, to whom he writes for instruction, how to deal with the Christians
convicted of being such, and yet apostatize; or are very young, &c.
He mentions, incidentally, that “They meet together before day,
and sing a hymn vo Curist as To THEIR Gop.” (See Pliny’s let-
ter to Trajan, in 3d vol. Whist. Josephus, last page, edition 1809.)

In this quotation none can be deceived. It clearly states the opin-
ion of the Christians in the first century, before any difference of
opinion had arisen ; and this opinion is, Jesus Curist rs Gon.

2. In support of this opinion, reference may be made to the as-
sumptions of the Lord Jesus Christ himself.

First—He assumes the prerogatives of God.

This is the case in several particulars ; but it is sufficient to men-
tion only the power to forgive sins. That our Lord Jesus. professed
to have this power of himself, cannot be doubted. Because he pro-
nounced forgiveness openly and repeatedly, to different persons, with-
out making reference to any power or authority but hes own.

A case of this kind is mentioned in Mark, chap. iil. verses 3—11.
He pardoned the man in the presence of the scribes, who declared it
“ blasphemy ;” because it was an encroachment on the prerogative of
God. ‘They immediately asked, indignantly, “ Who can forgive sins
sur Gop onny?” Had the scribes been mistaken in the opinion,
God only can forgive sins, the Lord Jesus would have corrected their
mistake ; and had they been mistaken in regard to the nature of the
action of our Saviour, he would have corrected them in this, also ;
for they evidently understood, that he, himself, forgave the man’s sins.
But, instead of correcting them, in their opinions, he proceeds to con-
Fin them, by giving them additional and clearer proof, in the repeti-
tion of the offensive deed. Thus proclaiming himself God, by assuming
and using, in his own name, and by his own authority, the prerogative
of God.

Secondly—He assumes the attributes of God. a

i
242 REV. J. P. DURBIN’S SERMON

It might easily be shown that Jesus assumed several of the incom-
municable attributes of Jehovah. But itis sufficient, for the present
purpose, to establish the assumption or possession of one. Let the
omnipresence of God be selected.

That our Saviour gave instructions and made promises, which im-
plied that he was possessed of ubiquity, no biblical critic can doubt :
The promise, “Lo, I am with you to the end of the world,” is proof
sufficient on this point. : 2 .

Assuming (as all will grant) that those instructions were well given,
and these promises rightly made, it follows, boost that he
was in possession of the attribute of omnipresence. his simple
question, then, will determine the character of our Lord Jesus Christ :
Can any being be in possession of the attribute of omnipresence,
without being God?, There has been but one answer, and never can
pe but one, to this question. He cannot. Because, Omnipresence
is an incommunicable attribute of Jehovah, and must necessarily be
inherent in the nature of the being possessing it.

Inasmuch, therefore, as it cannot be denied that our Lord Jesus
Christ professed to have the attribute of omnipresence ; and that any
being in possession of it must be God: it follows Jesus Christ is God.

Thirdly—He assumes the titles or names of God.

In the first chapter of Revelation, our Lord Jesus Christ says, “I
am Alpha and Omega, the beginning and the ending, saith the Lord,
which is, and which was, and which is to come, the ALmIcHTy.”

Here is an assumption of two of the most distinctive and awful titles

of Jehovah. When we recollect, how important it is to call each
thing and person by their proper appellations, and, particularly, the
jealousy of the Almighty, in regard to his name, (the Psalmist says,
“holy and reverend is his name,”) can it be supposed that the Lord
Jesus Christ would assume the titles of Jehovah, if he were not Je-
hovah? Certainly not.

3. In support of the proposition, Jesus Christ is God, reference
may be made to the ee previous to his birth. Of these there
are many. One only need be selected, as a specimen; and one
which all agree is to be referred to Christ. Isaiahix.6. “ For unto
us a child is born; untous a Son is given ; and the government shall
be upon his shoulders; and his name shall be called WonpeRrut,
Counsetior, Tue Micuty Gop, Tue Everuastine Farurr, Tue
Prince or Peace. To the honest and Christian reader, this lan-
guage needs no comment. He must feel that the prophet’s heart was
warmed with the astonishingly glorious prospect of God incarnate, for
the redemption of the world.

4, Reference may be made to the opinions of his apostles, as pre-
served in the New Testament: and first to the tert. The original
stands thus: Ev dgy% jv 6 Abyos, xai § Adyog av mpig civ Oedv, xal sie
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 243

fv 6 Avyeg. Our translation is literal, and of course correct. Yet it
has this objection: it strangely transposes the words in the last
metnber of the text. Why the translators should have done it, when,
to have retained the order of the original, would have given the sense
as correctly, and much more nervously, cannot even be conjectured.
Put down the English translation in the order of the original, and it
will stand thus: Jn the beginning was the Word, and the Word was
with God, ann Gop was tHe Worp. Here isa simple affirmation ;
so clear, so much to the point, that the question of the divinity or
Godhead of Christ remains indisputable, upon the supposition that
the HVord is Christ; and this is beyond all doubt from the 14th verse.
“And the Word was made flesh, and dwelt among us, (and we
beheld his glory, the glory as of the only begotten of the Father,)
full of grace and truth.”

The tradition, that John wrote this gospel to put down, by apos-
tolical authority, the heresy of Cerinthus, who denied the divinity
of Christ, receives strong support from the abrupt and decided
manner in which he opens the book, by affirming, as strongly as
language can affirm, that Jesus Curist 1s Gop.

A most satisfactory proof of the deity of Christ is derived from
a collation of Isa. vii. 14, with Matt. i. 22 and 23. The prophet
says: ‘Behold, a virgin shall conceive and bear a Son, and
shall call his name Emmanvet.” Matthew says: “ Now all this was
done, that it might be fulfilled which was spoken of the Lord by the
prophet, saying, Behold, a virgin shall be with child, and shall
bring forth a Son, and they shall call his name Emmanven, which,
being interpreted, is, Gop wiru us.’ The words of the .prophet
are expressly applied to Jesus; and the peculiar nasne was given
him from heaven, that it might designate his true character to all the
world. The custom, anciently, of giving names to individuals
which should designate something peculiar as belonging to them,
was founded in the very nature of things, and was of great
utility. Words are the signs of zdeas, and at first their sounds were
made, by the individual appropriating them, to correspond with the
sense he intended to convey : and when the sense became complex,
the words became compound; the composition of the word
answering to the composition of the sense. ‘This is the case in all
ancient and primitive languages: it is exemplified in the names of
many of the Indians in North America: instances abound in the
Scriptures: the first man was called dam, i.e. earthly man. Thus
indicating his origin by hisname. And Adam called his wife’s
name, Eve, ive. Life. Thus indicating, by her name, that she was
the mother of all living. The son of Terah was called Abram,
i. e. an elevated father. Indicating by his name his glory, either as
the ,first progenitor of the Saviour, or as being the father of the
244 REV. J. P. DURBIN’S SERMON

faithful. Afterwards, his name was extended from Abram to Abraham,
1. e. the father of a great multitude ; thus indicating by his name
that his posterity should be numerous.

In accordance with this custom, founded on the nature of things,
and utility, Heaven directs the Lord Jesus to be called Emmanuel, a
Hebrew word, which, says the evangelist, being interpreted, (i. e.
translated from Hebrew into Greek,) is psd? Gyciv 6 ©eégs—Gov wITH
us. Here we have the true character of our Lord Jesus presented
in his name, and in his Hebrew name, interpreted by an inspired
evangelist, signifying God with us; i.e. God in human nature; or,
as the apostle expresses it, 1 Tim. iii. 16, Gop was MANIFEST IN
tHE FLESH. Here is the origin of the doctrine of THE INCAR-
nation. Incarnation is derived from in and carnis, flesh, signifying
simply, in the flesh ; and, as applied to God, God in the flesh ; or,
as the name Emmanuel declares, God with us. 3

This proof may be set ina clearer light, to the English reader,
by observing: if the Saviour had been born a Greek, the enun-
ciation of his name would: have been in Greek, and stood
thus: ped’ quéiv 6 @sig—Gon witu us. If he had been born an
Englishman, the enunciation of his name would have been in English,
and stood thus: Gop wirH us; (or, contracting the words to a
single name,) Godithus: and these expressions would have been
translated into Hebrew by the simple term, Emmanuet.

Thus we see, as Jong as the name Emmanuel is allowed to Jesus
Christ, he must be regarded as really and truly God.

A passage in John xvii. 3, has been supposed to obstruct the doc-
trine of. the deity of Christ. It is this: “And this is life eternal,
that they might know thee, the only true God, and Jesus Christ’
whom thou has sent.” Here, say the objectors, the Father is called
the only true God, and Jesus is mentioned asa separate being: of
course, he is not the true God. This seems at first an almost con-
clusive argument. But let usinterpret Scripture by Scripture, which
is‘always considered the safest way ; and particularly let the author
of the above text explain it himself. In 1 John v. 20, these words
are found: ‘ And we know the Son of God is gome, and hath given
us an understanding that we may know him that is TRUE, and we are
in him that is true, even in his Son Jusus Cunist. Tuts ts the
true Gop and eternal life.’ This passage cannot be mistaken, nor
misapplied. It is its own explanation; and would seem to have
been designed, by the author, as a comment on the passage in the
Gospel. The first passage can well be explained thus: J¢ zs eternal
life to know Thee, O Father, the only true God, and the plan of
redemption which thou hast sent Jesus Christ into the world to
execute for the salvation of men. 'This explanation is consistent with
the whole tenor of the Scriptures, and is necessary in order to make
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 245

the text speak the truth. Because, one might know the Father, as
a being simply considered, and might also know Jesus Chrisi as sent
into the world by him; and yet not be in possession of eternal life,
unless he knew and experienced the nature and design of his mission.

Again—The tert says, “ All things were made by him; and
without him was not any thing made that was made.” It will appear
very clearly, that the evangelist asserts Jesus Christ (or the Word) ts
the Maker of all things. But the apostle Paul says, Heb. iii. 4, “He
that built all things is God:” therelore, Jesus Christ is Good.

It would seem that this argument is irresistibly conclusive 5 and,
that it may be remembered easily, it shall be reduced to a syllogism:
The evangelist John says, Jesus Christ made all things: but the
apostle Paul says, He that made all things 1s Gon: therefore, Jesus
Curist 1s Gop: and let all the world answer, Amen.

Large additions might be made of similar arguments; but it is
deemed unnecessary.

It will have been perceived, by the reader, from the foregoing
quotations, and the arguments raised on them, that Jesus: Christ is
supposed to possess two separate and distinct natures: i.e. humanity
and divinity. And it would as naturally be supposed, that if this
was really his true character, it would have been noticed in the
writings of the New Testament. Query, therefore, Js this trait in
the character of Christ acknowledged by the New Testament writers ?

It is a pleasure to answer this question in the affirmative, because
the answer can be made entirely satisfactory. The sacred writers,
understanding the fact of the existence of two natures in the person
of Christ, i. e. Auman nature,—a human body and a reasonable
soul,—and the divine nature,—the whole fulness of the Godhead
united to this human nature, frequently speak of the person and
actions of the Saviour as a mere man, and frequently speak of him
as the very God; and sometimes mention him as both. The
Scriptures, therefore, in reference to the Lord Jesus, may be referred
to three classes, and a fine specimen of each produced.

Ist Crass: Those which speak of him merely as a man. “ Made
of a woman, made under the law, to redeem them under the law”—
“ He was a man of sorrows, and acquainted with grief’?”—He was
an hungered”—“ He was thirsty—weary,” &c.—“ He was made a
little lower than the angels, for the suffering of death”’—‘ No man
knoweth ; no, not the Son”—“ My father is greater than I”—* And
when all things shall be subdued unto him, (God,) then shall the Son
also himself be subject unto him that put all things under him, that
God may be all in all.” And thus of all the scriptures which
mention his inferiority and subjection to the Father. They are all
referable to his humanity, which he assumed to redeem the world.
246 REV. J. P. DURBIN’S SERMON

2d Crass: Those which speak of him as God. ‘Those which
have been produced in the foregoing arguments are referable to this
class. But in addition ;—Thomas says, “ My Lord and my God.”
St. Paul says, “ Adorn the doctrine of Gop our Saviour.”—
Titus ii. 13, “ Looking for that blessed hope, and the glorious
appearing of the great God, and our Saviour Jesus Christ.”

This is an important passage, and deservesto be critically examined.
weocdexsusvos THY peo.xeephouy edmida xa emipaverav rHg Oigng rod peyarou Oot
xa Owrieos qucw Intou Xgorov. Several eminent scholars render the
passage thus: “ Looking for that blessed hope, and the glorious
appearing of the great God, nven our Saviour Jesus Christ.”
The conjunction, xa), after “ great God,”’ being translated even, and
without doubt correctly. Mr. Parkhurst, in his Greek Lexicon,
gives twenty-four meanings to the conjunction, xa, and the third is,
EvEN. ‘This, then, is one of its prume-meanings. Indeed, the
necessary and natural sense of the place seems to require this
translation. Because it is immediately added, ‘“ who (i. e. Jesus
Christ) gave himself for us, that he might purify unto himself a
peculiar people, zealous of good works.” It is plain, from this pas-
sage, that the person, for whom a people were to be purified, is Jesus
Christ. If Jesus Christ, then, be “the great God,” in verse 13,
the text is plain, and consistent with the general tenor of Scripture,
and analogy of faith ; but if it be not, then the text is inexplicable, or
contradictory: For itis said in the Revelation, Thou hast redeemed
us to God.” But the text, under consideration, says the saints are
purified (or redeemed) unto Jesus Christ: therefore, the great
God, in the text, is “even Jesus Christ.” Other passages tending
to the same conclusion might be produced.

If this were a suitable place to produce arguments, which would
be proper only for the classical and critical readers, it would be a
very pleasing task to produce the doctrine of the government of the
Greek Article, as revived by the late Mr. Grenville Sharp, and illus-
trated and defended, clearly and ably, by Mr. Wordsworth and Dr.
Middleton ; and approved and used by Dr. dam Clark and others.
This doctrine establishes the identity of Christ and God, beyond
a doubt, as exemplified in various passages of the New Testament,
examined, as regards their construction with the article, by the
usages of the ancient and pure Greek writers. It may hereafter
be a matter of consideration before the public.

3d Crass: Those Scriptures which speak of the two natures of
our Lord Jesus, in conjunction. John i. 14, “The Word was
made (or assumed) flesh.” Here, the “ Word” is called “ God’?
in verse 1, thus indicating his deity; and the text affirms his
humanity under the term“ flesh.” Rom. i. 3,4, “ Concerning

 
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 247

his Son, Jesus Christ our Lord, which was made of the seed of David,
according to the (his) flesh.” (Here is not only a direct declaration
of his humanity, but a strong intimation that he had another nature,
by the words “ according to the flesh.””) “ And declared to be the
Son of God with power, according to the spirit of holiness,” &c.
Here is a developement of his other nature, in the words, Son of God,
in opposition to, seed of David. Rom. ix. 5, “ And of whom, as
concerning the flesh, Christ came (here is his humanity distinctly
named), who is over all, Gop BLESSED For EvER.” Here is a dec-
laration of his divinity, beyond dispute.

Other passages might be produced, under each of the three
classes ; but these are deemed sufficient. Let a gentle admonition
be given to the young and inexperienced biblical reader, in a view
of the controversy respecting the deiy of Christ. You may be
sometimes perplexed by an ingenious antagonist, or even by your
own observations, while reading the Scriptures, by passages such as
these—“ My father is greater than 1.” ‘“ Jesus wept—was hungry,
thirsty,” &c. Recollect they belong to the first class of Scriptures,
and regard him asa man. ‘This single reflection will explain them
all. But who can explain such passages, as have been produced,
to prove the deity of Christ, without allowing him the divinity con-
tended for? No one, certainly. Moreover, recollect that this view
of the character of Christ, lies at the foundation of the redemption
of the world by a vicarious atonement ;—and that the doctrine of a
vicarious atonement is founded upon the ductrine of original sin,
or the universal corruption of our nature; and that this doctrine
shows the necessity of the new birth. Thus you will see that the
deity of Christ is the key stone to the whole system of revealed
religion, and without it the value of the revelation of God is very
much diminished, if, indeed, it is not destroyed. If you love any, or
all of these doctrines now, forget not that you must give them up,
tn detail, as soon as you consent to yield the divinity of your Sa-
viour. This awful issue does not enter the mind when it first begins
to doubt the real divinity of Christ. Could the mind see at first,
and at one view, wHAt it was yielding, when it first consents to yield
the divinity of its Saviour, it would experience a sudden revulsion,
and horror, at the extent of the defection from “the faith once
delivered to the saints.””’ The mind apostatizes gradually, not sud-
denly: it gives up truth in detail, without knowing to what extent
the yielding of the first point will lead: nay, if it be told it will lead
to such an extent or bearing, the individual is earnest in declaring
it will not—he does not intend it. Poor, deluded man! having lost
his anchor, and being set adrift, who can answer for his course?
None: possibly his real loss can only be unfolded by eternity. Be
prevailed upon, then, not to be easily “carried about with every
248 REV. J. P. DURBIN’S SERMON

wind of dectrine,” but “ hold fast the form of sound words.” The
opponents of the deity of your Saviour will assail you by asking,
How can three be one? Thus taking for granted, that Trinitarians
believe “three are one,” which ts not true. ‘Trinitarians deny it
absolutely. Yet deceived by the question, and unable to explain
how three are one, you begin to doubt the deity of your Saviour,
and finally deny his Godhead, without knowing how much you deny
in that single act. Pause a moment on this momentous question.
‘Let a Trinitarian explain the point where nearly all are deceived, and
turned from the faith, who are deceived. ‘Trinitarians deny that
their doctrine is “ three are one,” in the sense in which their oppo-
nents ask the question. ‘Trinitarians are Trinitarians only in regard
to the persons in the Godhead, not in regard to the Godhead, They
do not say there are three Godheads, or three Gods, but three persons
in the Godhead: that is, three persons, but one God. ‘Trinitarians
believe in the unity of God as firmly as their opponents. And it is
a wrong done them, when their opponents ask, Can three Gods be
one God? ‘Trinitarians never said this. Then, gentle reader, be
not deceived by these insidious and daring questions. But “ be
steadfast, immovable, always abounding in the work of the Lord,
forasmuch as ye know your labor is not in vain.”

With these remarks, the character of the natural dignity of our
Lord Jesus Christ will be passed. .The next proposition raised on
the text demands attention.

II. Taat rus Divine Berne, (rue Lorp Jesus Curist,)
APPEARED IN THE WORLD, AND DWELT AMONG MEN IN THE FLESH,
IN ORDER TO GIVE TRUE LIFE AND LIGHT TO MANKIND.

Of the whole, and every part of this proposition, the last verse in
the text is a sufficient confirmation. “And the Word was made
flesh, and dwelt among us (and we beheld his glory, the glory as of
the only begotten of the Father), full of grace and truth.” Again :
1 Tim. ili. 16, “ God was manifest in the flesh.” All agree this
passage is predicated of our Lord Jesus. Indeed this is clear, as
well as the design of his manifestation, from what follows :—
“preached unto the Gentiles, believed on in the world, received up
into glory ;” which could be affirmed only of Jesus Christ. Heb.
ii. 14, “ Forasmuch then as the children are partakers of flesh
and blood, he also likewise took part of the same,” &c. All allow
this is affirmed of the Lord Jesus. Scores of passages might be
transcribed to the same purpose. “Lo I come to do thy will, O
God.” Col. ii. 9, “For in him dwelleth all the fulness of the
Godhead bodily.” In this passage the great truth of the incarnation
of the Deity is asserted with studied precision and strength. In
him,” i. e. the visible person of Christ, as the 8th verse says: here
UN THE CHARACTER AND MISSION OF JESUS CHRIST. 249
e

then is his humanity, which the apostle calls, in another place, “the
vail,” or shrine, as it might be rendered : in this shrine the GopuEap
dwelt, as a burning lamp within a glass, without being any more mix-
ed with the shrine (or his humanity) than the flame is with the glass.
Hence, the doctrine of ¢wo natures in the person of Christ does not
imply confusion, or mixture of natures, but only an interminable
union. 'The Godhead, in the person of Christ, is precisely the same,
in nature and dignity, as if it were not there; or as if considered ab-
solutely. And the humanity of Christ is perfect humanity, pure and
uncorrupted, precisely as if the Godhead was not united with it. The
union of the two constitutes the SaviIoUR OF THE WORLD.

But Jet the text be examined somewhat critically, and it will be
found to exclude the possibility of an interpretation which goes to say,
“the fulness of the Godhead in him,” simply means, he was endued .
with the heavenly spirit, wisdom and power, without measure. Most
injurious and false interpretation! contrary to the meaning of every
word in the text. In the first. place, the word translated Godhead,
cannot be made to mean an influence, or impartation of properties,
or power at all. @eorgg, from Osos, God, is a word used to express
every possible, natural, and moral perfection, quality, or attribute, ap-
pertaining to the Divine Being, combined in one perfect whole, so as
to constitute one God. Thus we cannot say of the attribute om-
nipotence, it 1s Godhead ; nor of omniscience, or any other attribute,
at ts Godhead. Godhead expresses the idea of indissoluble union of
all the powers and perfections of God, forming one active, harmoni-
ous, indivisible whole. Of course, if we have under consideration an
effect or influence, produced by this whole, we cannot call this effect
or influence Godhead ; for this would be to call the effect the cause
which produced it; and thus confound the two, which are necessarily
separate. And it is absurd in itself to consider a part or portion of
Godhead: such an idea cannot be conceived, in view of the true no-
tion of Godhead. Let our English word Godhead be analyzed. It
is composed of two simple English words, God and head : the first desig-
nating the powers and attributes intended ; the second, that those pow-
ers and attributes are rationally constituted together, so as all of them
to act simultaneously and harmoniously, and thus produce unity of
action, under the direction of unity of will, in the being whose pow-
ers and attributes are said to be so constituted. The powers and at-
tributes of God, in this harmonious constitution, involving unity of
action, under the direction of unity of will, is Godhead. Hence the
very essence of the notion of Godhead, is a CoNSTITUTED WHOLE,
and of course ¢ndivisible. It is plain, therefore, that Godhead is the
strongest and most unequivocal term in the English language, to de-
signate the Divine Being. Who can withstand the conviction, in
view of these facts, that the only living and true God assumed our

Kk
250 REY. J. P. DURBIN’'S SERMON

nature in order to redeem us, when the apostle says, “All the ful-
ness of the Godhead dwelt in him bodily?” None, certainly, none.
From Scripture, therefore, it is plain, the Divine Being appeared in
the world, and dwelt in the flesh, among men.

This cardinal doctrine of revealed religion, as might have been ex-
pected, is spread through all the eastern world, by tradition. It is
found in their sacred books. The following pertinent testimony is
translated from the original Sanscreet by Dr. C. Witxays, and is still
found on a stone in the East Indies: “The Deity, who is the Lord,
the possessor of all, appzaRED in this ocean of natural beings, at the.
beginning of the Kalee Yoog -(the age of contention and baseness).
He who is omnipresent, and everlastingly to be contemplated, the
Supreme Being, the Eternal One, the Divinity worthy to be adored,
APPEARED HERE, with a portion of his prvINE NATURE. Reverence
be unto thee, in the form of Bood-dha! Reverence be unto the Lord
of the earth! Reverence be unto thee, an Incarnation of the Deity,
and the Eternal One,” &c. See Dr. A. Clark, on Luke i. 68.

This same doctrine is largely confirmed by Dr. C. Bucuanan,
in his “ Star in the East.” His knowledge was derived on the spot, by
observation, personally made, during an official residence in India.

He says: “The Hindoos believe in one God Brahma, the Crea-
tor of all things; and yet they represent him as subsisting in three
persons; and they worship one or other of these persons in every part
of India. . And what proves that they hold this doctrine distinctly, is,
that their most ancient representation of thé Deity is formed of one
body and three faces. Nor are these representations confined to In-
dia alone ; but are to be found in other parts of the East. The Hin-
doos believe that one of the persons in their Trimity (and that too the
second person), WAS MANIFESTED INTHE FLESH. Hence their fables
of the incarnations of Vishnoo. And this doctrine of the incarnation
of the Deity is found over almost the whole of Asia.” From the
testimony produced, it is clearly made out that the Divine Being ap-
peared in the world, and dwelt in the flesh among men.

What was the object of this incarnation? becomes an important
question. The text says it was to give life and light to mankind.

Moral life and light imply—1. A knowledge of the “ true God.”
2. A knowledge of the worship due him from us. 3. A knowledge
of the certainty and condition of a future state of being. Let us at-
tend to these things, as being the substance of the life and light which
Christ came to impart to the world.

1. He came to restore to the world the knowledge of the true God.

It is very natural to suppose, from the first chapters of Genesis, that
the knowledge of the true God was among the first families of the
earth, and that his worship was observed by them. ‘This supposition
is confirmed by various passages of scripture. It is, however, very
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 251

evident from the Scriptures, as well as from the history of the world,
that the knowledge, fear, and worship of the true God quickly van-
ished from the earth, and men become idolatrous and corrupt.

In proof that the knowledge and worship of God were among the
first inhabitants of the earth, reference may be made to Gen. iv.
3, 4. Cain and Abel were the first children born to Adam; and
of them it is said, “In process of time Cain brought of the fruit of
the ground, an offering unto the Lord: and Abel, he also brought of
the firstlings of his flock.” It may also be clearly inferred, that
Adam and Eve were in the habit of sacrificing animals to God, for a
sin-offering, after their fall; from Gen. ii. 21, “Unto Adam also
and his wife did the Lord God make coats of sxrs, and clothed
them.” Certainly of the skins of those animals which had been of
fered in sacrifice, as death yet had not operated in the world by a
decay of nature.

The knowledge and worship of God continued but a short time
among all the primitive families; for we read, Gen. iv. 26, “And to
Seth, also, there was born a son; and he called his name Enos; then
began men to call upon the name of the Lord;” i. e. pROFANELY, as
the passage is translated by eminent biblical scholars, and understood
by the Jewish rabbins.

Thus we see, in the time of the immediate grandson of Adam,
men began to be profane and irreligious. ‘This explanation is con-
firmed by referring to the beginning of the sixth chapter of Genesis,
where it is stated that “ when men began to multiply on the face of
the earth,” their wickedness began. And about 1500 years from
the creation, in the days of Noah, it is said, Gen. vi. 11, “The
earth also was corrupt before God, and the earth was filled with
violence.”

This departure from God began in the days of Enos, the grandson
of Adam, and in the days of Noah (in the year of the world 1536)
it had filled up the measure of the earth's iniquity, and induced the
Divine Being to send the deluge, for the destruction of the wicked.

The same general view is given by the apostle Paul, Rom. i. 21,
23, “ Because that, when they knew God, they glorified him not as
God, neither were thankful ; but became vain in their imaginations,
and their foolish heart was darkened. Professing themselves to be
wise, they became fools, and changed the glory of the incorruptible
God into an image made like to corruptible man, and to birds, and
fourfooted beasts and creeping things. Who changed the truth intoa
lie, and worshipped and served the creature more than the Creator
who is blessed for ever.” ; Na toes :

It was said, the Jewish doctors understood this subject in the same
way. In proof; Maimonides, in his treatise on idolatry, says: “In
the days of Enos, the sons of Adam erred with great error, and the
252 REV. J. P. DURBIN’S SERMON

counsel of the wise men of that age became brutish, and Enos him-
self was of them that erred, and their error was this: They said, for-
asmuch as God has created these stars and spheres to govern the
world, and set them on high, and they are ministers that minister be-
fore him, it is meet that men should laud, and glorify, and give them
honors. When this thing was come up in their hearts, they began to
build temples unto tbe stars, and to offer sacrifice unto them, and to
worship before them. And this was the root of idolatry. And this
thing spread through all the world ; so in process of time, the glori-
ous and fearful name of God was forgotten out of the mouth of all
living, and out of their knowledge ; and they acknowledged him not,”
&c. See Dr. A. Clark, on Gen. v. 26.

Thus we have seen it is true of mankind in general, that they lost
the knowledge of the true God. There were very few exceptions
in any age or nation. The Jews, as a nation, though the chosen peo-
ple of God, scarcely forms an actual exception. They were often
and extensively idolatrous. The ancient philosophers of Greece and
Rome were not proper exceptions ; the opinions of Socrates, Plato,
and Seneca, concerning the true God, were very crude and imper-
fect. The design of the incarnation of the Divine Being was, there-
fore, to bring mankind back to the knowledge and worship of the
true God. And-here, one is almost compelled to ask—What means
so reasonable and so efficient in restoring the knowledge of the true
God, as for himself to tabernacle among them in the flesh, that this
hfe in him, as the text expresses it, “ might be the light of men ?”

Again : it is said, “ He ts the true light, that lighteneth every man
that cometh into the world,—Jesus said, “I am the light of the
world,” &c. ,

How successfully this design of the incarnation has been realized
may be learned, by comparing the knowledge of the nations which
have not the Scriptures with the knowledge of the nations which
have, in regard to God. It is an incontestable fact, that while the
former “‘grope in darkness, and have no light,” the latter “ walk in
the light,” having elevated and efficient views of the divine nature
and character. Indeed, the knowledge of the true God is restored,
at this time, to a large portion of the earth, and is diffusing itself still
more rapidly and extensively. May “the light of the knowledge of
the glory of God, in the face of Jesus Christ,” rise on all the world.
Amen.

2. A knowledge: of the worship due the true God from us. This
would be useless, unless mankind had the privilege and ability to per-
torm this worship. As a guilty, depraved, and condemned sinner,
man had neither the privilege nor power to worship the true God.
His guilt and condemnation deprived him of the privilege of worship-
ping God, and laid him under the obligation to suffer. “But the same
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 253

being could not be held responsible for obedience, and punishment at
the same time, and by the same law. His depravity deprived him ot
the abzlity to worship the true God. Our Saviour, therefore, com-
mences the restoration of man to the worship of the true God, by rais-
ing him to the privilege and power of worshipping God. In order to
raise him to this privilege, he must be redeemed {rom under the curse
of the law; and this redemption could be effected only by having the
demands of the law answered, by the same nature that sinned, suffer-
ing death, which was the penalty due to the sinner. Hence the
manifestation of God in the world, was for the suffering of death, in
his humanity. So says the apostle: “He was made a little lower
than the angels, FoR THE SUFFERING oF DEaTH.” In this manifes-
tation for the suffering of death, he assumed the same nature which
was condemned, by which alone equal satisfaction could be made.
The apostle says, “Forasmuch as the children were partakers ot
flesh and blood, he also took part of the same ; that through death he
might destroy him that had the power of death, that is, the devil.”

This transaction, constituting the atonement, was in behalf of the
world, and by it the world is restored to the privilege of worshipping
the true God, because redeemed from the curse of the law.

But the privilege of worshipping the true God would be of no ad-
vantage without an abdlity to do it. Owing to the depravity of man-
kind, to them the worship of God was wnpracticable; with .the
purchase of the privilege to worship God came the’ promise of suffi-
cient means and aid. These means and aid are the Holy Spirit
and grace of God, granted to the world through our Lord Jesus
Christ.

Redémption being thus prepared for the world, and the means ot
profiting by it placed in the power of all, a restoration fully to the
worship of the true God, implies repentance for the obtaining of par-
don, and obedience for eternal life. These two points our Redeemer
explained and insisted on. -Indeed they were the ultimate and_prin-
cipal objects of his incarnation.. The Scriptures say, “he is exalted
a prince and a Saviour, to give repentance to Israel, and the remis-
sion of sins.”- And in the epitome of prayer, commonly called the
Lord’s prayer, whiclr he gave his disciples, he expressly enjoins obe-
dience, by directing them to say, “ Thy will be done on earth as in
heaven.” Indeed the text intimates, and other passages still more
plainly, that the Divine Being became incarnate among men, to afford
them a proper example by which they should walk, in order to please
God. “In him was life, anp THE LIFE WAS THE LIGHT OF MEN.”

Thus we see he has restored to the world the worship of the true’
God, by purchasing for them the privilege and ability of worshipping
God, and by instructing them how to avail themselves of these advan-
tages.
254 REV. J. P. DURBIN’S SERMON

3. Al knowledge of the certainty and condition of a future state of
being.

The knowledge of the certainty of a future state is derived, in par-
ticular, by means of the incarnation of the Divine Being. Because,
without his incarnation our Saviour never could have died, and, con-
sequently, never could have risen. Of course, the world never could
have had an instance of one coming again from the grave as “the
first fruits of them that slept.” The resurrection of the Lord Jesus
was intended, and inthe Scriptures is regarded, as a pledge of the
resurrection of the world, and by consequence, as the apostle argues,
a future and endless state of being. This is well expressed by Pr.

Young :—

6 And did he rise ?

Hear, O ye nations, hear it, O ye dead!

He rose! he rose! he burst the bars of death

Lift up your heads, ye everlasting gates!

And give the King of glory to come in.

Who is the King of glory? he who left

His throne of glory for the pang of death.

Lift up your heads, ye everlasting gates !

And give the King of glory to come in.

Who is the King of glory? he who slew

The ravenous foe that gorged all human race.

The King of glory He, whose glory filled

Heaven with amazement at his love to man,

And with divine complacency beheld

Powers most illumined, wilder’d in the theme.
The theme, the joy, how then shall man sustain ?
O the burst gates; crushed sting! demolished throne !
Last gasp of vanquished death ! shout earth and heaven.
This sum of good to man, whose nature then
Took wing, and mounted with him from the tomb.
Then, then I rose! then first: humanity
Triumphant passed the crystal ports of light,
(Stupendous guest !) and seized eternal youth,
Seized in our name. Wer since ’tis blasphemous
To call man mortal. Man’s mortality

Was then transferred to death ; and Heaven’s duration
Unalienably sealed to this frail frame,

This child of dust '—Man, all immortal, hail!
Hail, heaven! All lavish of strange gifts to man!
Thine all the glory, man’s the boundless bliss.

One of the prominent excellencies of revealed religion is, that
“life and immortatity are brought to light by the gospel.” The
world, unaided by revelation, has always had but conjectural and
doubtful views of the immortality of the soul. <A clear illustration
and satisfactory proof of this great truth can only be found in re-
vealed religion, founded on the incarnation of the Deity.

The passage just quoted may be rendered, He hath :llustrated
life and incorruption by the gospel. The doctrine of immortality
and eternal life existed among the Jews as a promise, but the world
had never seen a practical illustration of it. Our Lord Jesus died,

 
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 255

and thus became a subject of the empire of death: he rose again,
and thus illustrate’, by an example, the resurrection of the dead:
he took the same human body up to heaven, and it appears in the
presence of God for us; and thus gave a practical illustration of a
future state of endless duration. All this is well expressed by the
poet :-—
“ Tn his blest life |

I see the path, and in his death the price,

And in his great ascent the proof supreme

Of immortality.”

In connection with the certainty of a future state of immortality,
our Lord Jesus Christ illustrated the condition of that state; viz.
happy or miserable precisely in proportion as they were wicked or
religious in this life, which is a state of probation for this future state
of immortality.

This doctrine of our future state being relatively as our conduct in
this, or deriving its complexion-and character from our actions here,
runs through all the Scriptures; is found in the writings of the hea-
then moralists and philosophers ; and seems quite reasonable.

First : It is found in the Scriptures. Job xxxiv. 11, “ For the
work of a man will he render unto him, and cause every man to find
according to his work.” Isaiah ili. 10, 11, “ Say ye to the right-
eous that it shall be well with them, for they shall eat the fruit of
their doings. Wo unto the wicked, it shall be ill with him, for the
reward of his hands shall be given him.” Matt. xvi. 27, “The
Son of man shall come in his glory with his angels, and then shall he
reward every man according to his works.” 2 Cor. v. 10, “We
must all appear before the judgment seat of Christ; that every one
may recctve the things done in his body, according to that he hath
done, whether it be good or bad.” Whole pages might be tran-
scribed to the same purpose. Nothing can be clearer than that this
doctrine is found in the Bible.

Secondly : It is found in the writings of the ancient heathen mor-
alists and philosophers.

Many passages might be selected in proof of this point, and from
various authors. The first selection shall be made from the sixth
hook of the Aaneid, because it is allowed by critics that Virgil intends,
by the story of the descent of his hero into hell, to explain the most
prevalent and best supported views of the learned amoug the heathen,
in regard to the condition of a future state. Indeed, the story may
be said to be a fair epitome of the views of the ancient heathen world,
on this subject. a,

It may be desirable to some to see the incomparable original ;
while all will be pleased with the translation.

Hic locus est partes ubi se via findit in ambas :— *
Dextera, que Ditis magni sub meenia tendit ;
256

REV. J. P. DURBIN’S SERMON

Hic iter Elysium nobis : at leva malorum
Exercet penas, et ad impia Tartara mittit.
# * x * * me. €
Respicit Auneas subitd, et sub rupe' sinistraé

Mornia lata videt triplici circumdata muro,

Que rapidus flammis ambit torrentibus amnis
Tartareus Phlegethon, torquetque sonantia saxa.
Porta adversa, ingens, solidoque adamante columne:
Vis ut nulla virdm, non ipsi exscindere ferro
Celicole valeant: Stat ferrea turris ad auras ;
Tisiphoneque sedens, palld succincta cruenta,
Vestibulum exsomnis servat noctesque diesque.
Hine exaudiri semitus, et seva sonare

Verbera- tum stridor ferri, tracteque catene.

x n ¥ * * * *

Gnosius hec Rhadamanthus habet durissima regna ;
Castigatque auditque dolos, subigitque fateri
Que quis apud superos, furto letatus inani,

.Distulit in seram commissa piacula mortem.

Continud sontes ultrix accincta flagello
Tisiphone quatit insultans; torvosque sinistra
Intentans angues, vocat agmina seva sororum.
* * * * * * *

Non, mihi si lingue centum sint, oraque centum, |
Ferrea vox, omnes scelerum comprendere formas,
Omnia penarum percurrere nomina, possim.

* * x * * *

His demim exactis, perfecto munere dive,
Devenére locos letos, et ameena vireta
Fortunatorum nemorum, sedesque beatas.
Largior hic campos ether et lumine vestit
Purpureo: Solemque suum, sua sidera, ndrunt.
Pars in gramineis exercent membra palestris ;
Contendunt ludo, et fulvd luctantur arena :

Pars pedibus plaudunt choreas, et carmina dicunt.
Necnon Threicius longa cum veste sacerdos
Obloquitur numeris septem discrimina vocum :
Jamque eadem digitis, jam pectine pulsat eburno.
Hic genus antiquum Teuceri, pulcherrima proles,
Magnanimi heroés, nati melioribus annis,
Tlusque, Assaracusque, et Troja Dardanus auctor.
Arma procul currusque viriim miratur inanes.
Stant terri defixe haste, passimque soluti

Per campos pascuntur equi: que gratia currdm
Armorumque fuit vivis, que cura nitentes
Pascere equos, eadem sequitur tellure repdstos.
Conspicit ecce alios dextra levaque per herbam
Vescentes, letumique choro Peana canentes,
Inter odoratum lauri nemus: unde superné
Plurimus Eridani per sylvam volvitur amnis.

TRANSLATION.

“Tis here in different paths the way divides:

The right to Pluto’s golden palace guides:

The left, to that unhappy region tends,

Which to the depth of Tartarus descends—

The seat of night profound and punished fiends.
* * *

Thé hero, looking on the left, espied
A lofty tower, and strong on every side
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 2597

With treble walls, which Phlegethon surrounds,

Whose fiery flood the burning empire bounds:

And, pressed betwixt the rocks, the bellowing noise resounds.
Wide is the fronting gate, and raised on high »

With adamantine columns, threats the sky.

Vain is the force of man, and heaven’s as vain,

To crush the pillars which the pile sustain.

Sublime on these, a tow’r of steel is rear’d ;

And dire Tisiphone there keeps the ward,

Girt in her sanguine gown, by night and day,

Observaut of the souls that pass the downward way.

From hence are heard the groans of ghosts,—the pains

Of sounding lashes and of dragging chains.

* * * * * * *
These are the realins of unrelenting Fate ;

And awful Rhadamanthus rules the state.
He-hears and judges each committed crime ;
Inquires into the manner, place and time.

The conscious wretch must all his acts reveal
(Loth to confess, unable to conceal),

From the first moment of his vital breath,

To his last hour of unrepenting death.

Straight o'er the guilty ghost, the Fury shakes
The sounding whip, and brandishes her snakes,
And the pale sinner, with her sisters, takes.

* * * #* * % *
Had I a hundred mouths, a hundred tongues,
And throats of brass, inspired with iron lungs,

I could not half those horrid crimes repeat,
Nor half the punishments those crimes have met.

* * * * * * *

These holy rites performed, they took their way,

Where long extended plains of pleasure lay.

The verdant fields with those of heav’n may vie,

With ether vested, and a purple sky—

The blissful seats of happy souls below:

Stars of their own, and their own suns they know.

Their airy limbs in sports they exercise,

And on the green, contend the wrestler’s prize.

Some in heroic verse divinely-sing :

Others in artful measures lead the ring.

The Thracian bard, surrounded by the rest,

There stands conspicuous in his flowing vest.

His flying fingers and harmonious quill,

Strike seven distinguished notes, and seven at once they fill

Here found they Teucer’s old heroic race,

Born, better times and happier years to grace,

Assaracus and Ilus here enjoy :

Perpetual fame with him who founded Troy.

The chief beheld their chariots from afar,

Their shining arms and coursers trained to war.

Their lancers fixed in earth—their steeds around,

Free from their harness, graze the flowery ground.

The love of horses which they had, alive,

And care of chariots after death, survive.

Some cheerful souls were feasting on the plain;

Some did the song, and some the choir maintain,

Beneath a laurel shade, where mighty Po

Mounts up to woods above, and hides his head below.”
Drypen.

Ll
a

258 REV. J. P. DURBIN’S SERMON

In support of the proposition, that the heathen philosophers and
moralists believed that our situation in the world to come will be
relatively as our conduct in this; the above extracts affirm, Ist.
That all who leave the world go in one direction for some tume.
This is the natural effect of death, and all go into eternity. 2d. That
in progress the common way divides into two. 3d. That the left
hand road leads to Tartarus, the right to Elysium. Thus evidently
assigning two distinct places of abode for the dead. 4th. That Tar-
tarus is the place where the guilty ghosts are punished for unexpt-

‘ated sins, which they are forced to confess circumstantially ; that

Elysium is the place where the good enjoy the highest state of felici-

ty of which the ancients could conceive. Thus the whole doctrine
of the proposition is minutely confirmed by the quotation.

The same doctrine is stated in various places in Cicero’s works.
One extract will suffice, which shall be made from “ Scipio’s dream,”
near the end of the fourth volume of his works in 12 vols. London,
1820, under the revision of Dr. John Carey.

This piece, from which the extract is made, is a fragment from
the sixth book concerning the republic. It represents P. Scipio
Africanus the younger as paying a visit to king Massinissa, in Africa.
The first evening after his arrival was spent in conversation, chiefly
in regard to Scipio Africanus the elder, whom Massinissa_ tenderly
loved, and greatly admired. When P. Scipio had retired to bed,
and fallen into a profound sleep, in a dream Africanus appeared to
him, and discoursed familiarly in regard to the nature of God, the
solar system, and the future state of the good and patriotic. He inti-
mates that the soul is of divine original, possibly he means (as some)
an emanation from the Deity, that it can never die. That the body
alone is mortal. That the wicked souls, when they leave their

' bodies, wander in darkness and uncertainty, lashed by pursuit and

persecution, about the neighborhood of this earth. But the virtuous
and patriotic souls go immediately to the world of light, brightness,
and glory, which he represents as in the milky way, in the heavens,
and there enjoy unmixed felicity. This is a brief view of the whole
piece, and accords expressly with the proposition. But it will be
pleasing to many to see an epitome of the whole, as it is found in the
close of the original. A brief extract, therefore, is added :—

Cum pateat igitur, aternum id esse quod a se ipso movetur, quis est,
qui hanc naturam, animis esse tributam neget? eee et
Hanc tu exerce in optimis rebus. Sunt autem optime cura, de salute
patrie : quibus agitatus et exercitatus et animus velocius in hance
sedem et domum suam pervolabit: idque ocius faciet, si jam tuum,
enim erit inclusus in corpore, eminebit foras, et ea, que extra erunt,
contemplans, quam maxime se a corpore abstrahet. Namque eorum
animi, gui se corporis voluptatibus obedientium, Deorum et hominum
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 259

jura violaverunt, corporibus elapsi circum terram ipsam volutantur ;
nec hune in locum, nisi multis exagitati seculis, revertuntur.  Ille
discessit : ego somno solutus sum.

TransLatton.— Since, therefore, it is plain that must be eternal
which has the power of self-motion, who is there who denies that this
quality is to be attributed to the soul? a * e *
Do you, then (the apparition of Africanus speaks to P. Scipio),
exercise this soul in the highest virtuous pursuits? But anxiety and
concern for one’s country are the highest virtuous objects. In which
if the mind be engaged and exercised, it will arrive more quickly in
this habitation and home of the blest: and that it may do this the
more speedily, even now while in the body, let it dart forth, and,
contemplating those things which are without (i. e. beyond the opera-
tion of the bodily senses), let it abstract itself es much as possible
from the body. For the souls of those who have given themselves
up to the pleasures of the body, and afforded themselves, as it were,
slaves to its impulses, and have violated the laws of the gods and
men, when they die are hurried around this earth, nor do they return
to this place of blessedness until they have been persecuted cruelly,
and vexed for many ages. He departed; and I awoke from sleep.”

Here we perceive that the future condition of the soul was rela-
lively as our conduct here, in the opimion of Cicero. Indeed this
doctrine, with some modification, is found throughout antiquity :—
hence we may infer—

Thirdly: This doctrine 1s perfectly reasonable. This position
needs scarcely any proof. The general consent of all who have
thought on it is a sufficient confirmation. It is true, of consequence,
if our present state be a state of probation, which all admit. For
there could be no probation, unless our actions, during its continuance,
should give complexion and character to the condition of our exist-
ence after it. expired.

It is said, in the proposition, that our future condition will be pre-
cisely as our conduct here. This will appear obviously, if it be
adinitted, that our future condition is influenced at all by our conduct
in this life. Because, if it be influenced at all, it must be according
to the unalterable principles of justice, giving to each as his works
have been. It is, therefore, plain that there will be as many degrees
of happiness in heaven as there were degrees of goodness in earth ;
and, vce versa, as many degrees of misery in hell as there were
degrees of vice in the world.

What a field of thought and profit do these views open to the
anxious mind. How powerfully must it be impressed, in view of this
subject, with the importance of having our conduct. well directed here.
And in view of the amount of wickedness and misery the lost sinner
will attain to in process of an endless existence, who does not tremble
260 REV. J. P. DURBIN'S SERMON

at the thought of being wicked! and how dearly he must buy pleas-
ure at the expense of goodness! But. O, how must the heart dilate
and exult at the thought of the amount of virtue and happiness, even
the least saint shall attain as eternity revolves? But the thought, in
its ultimate bearing, becomes too big, and the mind faints under the
effort to conceive what may be the ultimate amount of his happiness
and glory. “Ultmate,” did I say! there is no ultimation to the
bearing of this thought: eternally increasing in the acquisition of
knowledge, glory, and goodness—and the Divine Being still unfolding
to the largest and most aspiring intellect, new glories in creation, and
new excellencies in himself. To give birth, certainty, and clearness
to this glorious doctrine, our Saviour came into the world.

In conclusion, the attention may be directed to two points, rather
as a matter of reference, than minute discussion.

1. Notwithstanding the Divine Being appeared in the world, and
dwelt among men in the flesh, as ther Maker, light and life, yet
such was their blindness and depravity, as a Bopy, that they knew
not their Maker, nor comprehended the heavenly light.

This statement, distinctly made in the text, and corroborated in
every page of the Bible, is one of the most indubitable and astonishing
proofs of the native enmity of the human heart to God. The past
history and present condition of the world attest the melancholy fact.
It is very natural to inquire why “the world knew him not,” and
“his own received him not.” It could not be because the light was
not sufficiently strong to be observed ; nor that the evidence was too
weak to produce conviction. Not at all: but because of the obsti-
nate self-will of the hearts of those who reject him. As our Saviour
said, “They would not come to the light, lest their deeds should be
reproved. Men love darkness rather than light, because their deeds
are evil.” ‘THIS THEN Is THE CONDEMNATION,” says our Saviour.
Let each one of us recollect, therefore, that if we fall, yea, fall into
hell, we must refer our fall to our own disobedience to the heavenly
light. And if we are so unfortunate as to be damned in hell, let us
recollect that there we shall continually accuse ourselves, by proclaim-
ing, This is my condemnation: I loved darkness rather than hight.
And in heaven, to the full vindication of the Divine Being, it will be
said of the damned, For their sakes he became poor, that they through
his poverty might be made rich :—BUT THEY WOULD Nov.

But though this be true of the multitude, yet there were those who
received and obeyed the heavenly light. We may then refer,—

2. To the fact, that “as many as recewed him, to them gave he
power to become the sons of God.”

Power, in any creature, always implies means by which it must be
exercised, in order to be available. In the Creator, power is an
ON THE CHARACTER AND MISSION OF JESUS CHRIST. 261

inherent attribute. The meang, then, by the use of which we become
“sons of God,” are,—

_ i. Farra :— believe on his name,” verse 12. This is evidently
implied in receiving him. This mean amounts to a requisition of the
most reasonable and natural kind. Because we cannot conceive how
we should take pleasure in being the sons of God, through our Lord
Jesus Christ, or in following bin as an example, wnlvss we believed
on him. So true is it, as in all cases of duty, that the requisition is
natural, as well as wholesome. From these considerations it will
appear plainly that it is proper to declare, “be that believeth not.
shall be damned;” because he could not be saved. And it will
appear equally clear, why it is declared, “he that believeth shall be
saved ;” because he could not be damned. In view of these things
let us take every means to revive, increase and strengthen our faith.

2. THe NEw BirtH :— “born of God,” verse 13. The natural
effect of this, will obviously appear to every one, to constitute the
person a child of God. This condition, the power to attain which is
given to those who receive him, is the happiest a mortal can attain to
on earth. Itis the surest evidence of the greatest love of God to
the person. “ Beloved, behold what manner of love the Father hath
bestcwed on us, that we should be called the sons of God.” Here
let the good man pause, and contemplate the wonderful love of God,
which made him “an heir of God, and a joint heir with our Lord
Jesus Christ,” from being a child of the devil.

Yet, notwithstanding this great moral elevation and privilege, it is
not fully developed what we shall be in a future state of glorious
being. ‘Beloved, now are we the sons of God, and it doth not yet
appear what we shall be; but we shall be like him, for we shall see
him as he is.””. ‘This quotation accords with the previous doctrine in
this discourse, i. e.we shall be gloriously happy, but the peculiar
constitution and details of that happiness are not revealed. But this
deficiency (if indeed it be a deficiency), is fully made up in the clear
declaration, “ We shall be ike Him, for we shall see him as he is.”
It is fair, therefore, to conclude, that the constitution, condition and
happiness of the glorified humanity of the Lord Jesus Christ, will be
the mopet of the constitution, condition and happiness of our future
state. How does this intelligence swell the heart with hope, with
joy, with fear? With hope and joy, at the anticipation of atlaining
such a state of happiness and glory ; with fear, at the thought of the
possibility of our missing it. If we miss it, eternity itself cannot
reveal our loss: but if we gain it, eternity will be equally unable to
reveal the extent and glory of the prize.

It remains, therefore, to say, in view of the glorious doctrines of
the text—in view of the fact, that the God of the whole earth came
down to dwell among men, to redeem them, to impart unto them life
262 REY. J. P. DURBIN’S SERMON.
and light, and the power to become the sons of God, whether we will
receive him, or not? Let us think of his stupendous goodness and
condescension : : let us think of the overwhelming truth—Our future
state will be relatively as our conduct here: Tet us think of the
ineffable state of eternal happiness—and we will be,

“ Bold to take up, firm to sustain the consecrated cross.””

|

Now, UNTO HIM THAT HATH LOVED US AND WASHED US FROM
OUR SINS IN HIS OWN BLOOD, BE GLORY AND DOMINION FOR EVER
AND EVER. AMEN.
SERMON XX.

BY REV. GEORGE COLES,

HARTFORD,, CONNECTICUT.
7

ON THE ADVANTAGES OF POSSESSING THE HOLY SCRIPTURES.

Romans, ur. 1, 2.

WHAT ADVANTAGE, THEN, HATH THE JEW ?—MUCH EVERY WAY! CHIEFLY,
BECAUSE UNTO THEM WERE COMMITTED THE ORACLES OF GOD.

Ir is well observed bythe late excellent Bishop Porteus, “ that
the book which we call THe Brste, although it is comprised in one
volume, yet in fact comprehends a great number of different narratives
and compositions, written at different times, by different persons, in
different languages, and on different subjects. And taking the whole
of the collection together, it is an unquestionable truth that there is
no one book extant, in any language, or in any country, which can in
any degree be compared with it, for antiquity, for authority, for the
importance, the dignity, the variety, and the curiosity of the matter
which it contains.”*

“That a revelation of the mind and will of God, concerning man,
is both possible, and probable, desirable and necessary, what rational
being in the world will deny? The pretensions of Moses, as the
servant, and Christ as the Master of Truth, rest on a great variety of
evidences, which the limits of this discourse will not permit us to
bring forward. It will be sufficient in this place to observe, that, if
the fulfilment of prophecy ; the working of miracles; and the con-
version of man from sin to God ;—if the strictest integrity of charac-
ter in the penmen, joined with a willingness to endure the severest
hardships, and even to suffer deathitself, in support of the doctrines
they delivered, and the facts they declared to be true ;—if grandeur
and purity of design, majesty and simplicity of style, and union and

 

* Lectures on the Gospel ¢f St. Matthew.
264 REV. G. COLES’S SERMON

harmony of the different parts and of the whole ;—if freedom from
every thing derogatory to the perfections of an infinitely holy, just,
and good Creator, and to the happiness of rational and immortal
creatures ;—if every thing calculated to promote glory to God in the
highest, and on earth peace and good will towards men ;—in short, it
the whole series of the Old and New Testament will evidently tend
‘TO EXALT Gop aND TO HUMBLE man ;—if these be’ proofs of a divine
revelation, then the writings of the Jewish and the Christian Scrip-
tures are THE oRAcCLES oF Gop. Let, therefore, Minos make the
Cretans believe that’ he derived his laws from Jupiter; Lycurgus
from Apollo; Numa from the goddess Egeria; Solon from Miner-
va; Zoroaster from Ahrimanes; and Pythagoras from an eagle, as
‘the inspired messenger. Let the heathen world boast of their
auguries, and Mohammed of his visions and his dove ; the Christian
may congratulate himself on being in possession of the oracles of
God. This inestimable privilege called forth the gratitude of David.
—‘ He showeth his word unto Jacob, his statutes and his ordinances
unto Israel. Praise ye the Lord.” (Psalms cxlvii. 19, 20.) And
this was acknowledged by St. Paul, as the glory of the Jewish people,
“unto them were committed the oracles of God.’ ”*

The apostle in the preceding chapters had proved Jews and Gen-
tiles to be both under sin. Inthis he obviates an objection which
might arise from this similarity of condition. ‘“ What advantage then
hath the Jew, and what profit is there of circumcision?’ The
objection he thus answers;—“ Much every way: chiefly because
unto them were committed the oracles of God.”

The necessity of such a complete system of divine truth as is
contained in the oracles of God, will appear from the consideration
that human opinions are fallible and descordant; that however sin-
cere mankind may be, they are liable to err, and that conscience,
dreams, visions and heathen oracles are in no wise to be depended
upon. We shall do well, therefore, to turn away from these uncer- ,
tain guides, to that “ sure word of prophecy, unto which we shall do
well to take heed, as unto a light that shineth in a dark place.

In discoursing from the words of our text, we shall show,—

I. Wuat arE MEANT BY THE “ ORACLES OF Gop.”

II. Tue MISERABLE SITUATION OF THOSE WHO ARE DESTITUTE
OF THEM.

Il. Tue GREAT ADVANTAGES OF POSSESSING THEM.

I. “ The word debtr (which our translation constantly renders

 

“ Bishop Marsh’s Sermon before the Bible Society.
ON THE POSSESSION OF THE HOLY SCRIPTURES. 265

oracle) comes from dabar, which signifies To spEAK; because God,
who dwelt between the cherubim of the ark, in the Mosaic taberna-
cle, declared his mind from thence, when he was consulted by the
high priest with Urim and Thummim.”*

Thus did God, during the Jewish theocracy, “speak unto the
fathers,” by the priests, as well as in other ways in after times “ by the
prophets.”

It may not be unacceptable to the reader to see, in this place,
some account of the heathen oracles, so famous in the history of
the ancients.

“ Oracle, among the heathen, was the answer, which the gods
were supposed to give to those who consulted them upon any affair
of importance. The credit of oracles was so great, that in all doubts
and disputes their determinations were held sacred and inviolable ;
whence vast numbers flocked to them for advice; and no business
of importance was undertaken, scarce any war waged, or peace con-
cluded, or any new form of government instituted, without the advice
and approbation of some oracle. ‘The answers were given by the
priest, or priestess, of the god who was consulted; and generally
expressed in such dark and ambiguous phrases as might be easily
wrested to prove the truth of the oracle, whatever was the event.”

“The origin of the famous oracle at Delphi is said to have been
as follows: A number of goats that were feeding on mount Parnas-
sus, came near a place which had a deep and long perforation. The
steam which issued from the hole seemed to inspire the goats, and
they played and frisked about in such an uncommon manner, that
the goat-herd was tempted to lean on the hole, and see what mysteries
the place contained. He was immediately seized with a fit of enthu-
siasm, his expressions were wild and extravagant, and passed for
prophecies. ‘This circumstance was soon known about the country,
and many experienced the same enthusiastic inspiration. ‘The place
was revered; a temple was erected to Apollo; and a city built,
which became the most illustrious in Phocis. The influence of its
oracle controlled the councils of states, directed the course of armies,
and decided the fate of kingdoms. The ancient history of Greere
is full of -its-energy, and early register of its authority. ‘The cirev.n-
jacent cities were the stewards and guardians of the god. Taeir
deputies composed the famous Ampbhictyonic assembly which once
guided Greece.” + ia

This is the origin of that famous oracle at Delphi, which “ basely
deceived Croesus; was bribed by Themistocles, and dictated by
Alexander.” Of others it has been said that “ many of the priests.

* Benson on 1 Kings wi. 23, aa
t Encyclopedia Imperial. « © 4
24 . “Mm
266 REV. G. COLES'S SERMON

themselves, upon examination, publicly confessed them to be impos-
tures, and discovered the whole contrivance, and management of the
deceit, which was entered upon record.” These were the oracles of
devils.—Sce Watson’s Theological Institutes, part first, page 190.

By the “ oracles of God” we are to understand all that system
of truth and mercy which is contained in all the canonical books of
Scripture, as made known by God to man; whether in the way of
historical narrative, precept, prophecy, promise, parabolic discourse,
or epistolary correspondence ; all that God the Father hath spoken
by his Word and Spirit, through the medium of prophets, evange~
lists and apostles.

These sacred writings are the sources of historical, political,
moral, religious and eternal truth. If we would know any thing
concerning the.creation and government of this world, the oracles of
God inform us—“'Thou, Lord, in the beginning hast laid the founda-
tion of the earth, and the heavens are the work of thy hand.” “Thy
throne, O God, is for ever and ever, a sceptre of righteousness is the
sceptre of thy kingdom.”’ “ He upholdeth all things by the word of
his power, and by him all things consist.” Here we have the true
history of the creation and government of the world. Would we
know what political principles these oracles inculcate, we have them
in these words: “ He that ruleth over men must be just, ruling in
the fear of God. ‘Take heed what ye do, for ye judge not for man, but
for the Lord ; wherefore now let the fear of the Lord be upon you—
for there is no iniquity with the Lord our God, nor respect of persons,
nor taking of gifts. Render to all their dues ; honor to whom honor,
custom to whom custom, fear to whom fear.” Would we know what
is the morality of the Bible, we are to learn it, not in the actions
related, but in the precepts taught. ‘Thou shalt love thy neighbor
as thyself. Do thyself noharm. Be merciful. Love your enemies.
Abstain from all appearance of evil.” Here, in these sacred oracles,
husbands and wives, parents and children, masters and servants,
neighbors and friends, are all taught their respective duties, with a
clearness and precision which all may understand and easily appre-
hend.

On the subject of religious truth, the oracles of God are equally
cirar. ‘God is a Spirit, and they that worship him, must worship
hin, in spirit and in truth. God that made the world and all things
therein, seeing that he is Lord of heaven and earth, dwelleth not in
temples made with hands ; neither is worshipped with men’s hands,
as though he needed any thing, seeing he giveth to all, life, and breath,
and all things. There is one God, and one Mediator between God
and men, the man Christ Jesus, who gave his life a ransom for all.
eee believeth on him shall not perish, but ‘have everlasting
life.”
ON THE POSSESSION OF THE HOLY SCRIPTURES. 267

Nor are the “oracles” of God less clear on the subject of eternal
truth. “The wages of sin is death, but the gift of God is eternal
life through Jesus Christ our Lord. For we know that if the earth-
ly house of our tabernacle were dissolved, we have a building of
God, a house not made with hands, e¢ernad in the heavens. The
hour is coming when they that are in their graves shall hear the
voice of the Son of God, and shall come forth ; they that have done
good unto the resurrection of life, and they that have done evil unto
the resurrection of damnation.”

Not only are the oracles of God the oracles of truth; they are
the oracles of mercy also. ‘They consider man as a fallen creature,
and have made provision for his restoration. They consider him as
a guilty creature, and have provided for him a full and a free pardon.
They consider him as a captive and a slave, “sold under sin,” and
point him toa Redeemer. Reconciliation to an offended God, adop-
tion into his family, restoration to his image, and salvation “to the
uttermost” are all promised in the oracles of God to the penitent and
believing sons of men.

If any one should ask, “‘ Wherein does the Bible appear to be just
such a revelation as we might suppose God would bestow upon his
creatures?” the answer is, In the sublimity- of its doctrines ;—the
purity of its moral precepts ;—the richness of its promises ;—the
grandeur and benevolence of its miracles ;—the exact fulfilment of its
predictions ;—and its uniform design throughout.

But some will say, “I do not believe that God ever held colloquial
intercourse with man.’ Not to say that “ J believe,” and “ I do not
believe,” are not arguments, though such expressions are often offer-
ed in the place of argument, we may add in this place, as a strength-
ening of the argument in favor of the divine authenticity of the
oracles of God, that when Korah and his company entered into a
conspiracy against Moses and Aaron, (Numb. 16 chap.) the Lord
gave such unquestionable proofs of the divine mission of Moses, and
of the sacred order of the priesthood, as might for ever satisfy the
doubts of all those who have any faith in history ; “for these things
were not done in a corner,” neither did the evidences of them cease
with the going down of the sun on that day. It is very remarkable
that Moses, at that critical moment, was willing that the divinity of
his mission should be tested by the strongest proofs that could be then
given, by uttering a prediction which called for nothing less than a
miracle to prove its truth. “If these men die the common death
of all men,” says Moses, “then the Lord hath not sent me.” The
event proved the truth of the prediction ; for “it came to pass, as he
had made an end of speaking all these words, that the ground clave
asunder, and the earth opened her mouth and swallowed them up,
—and they perished from among the congregation.” Among the
268 REV. G. COLES’S SERMON

many miracles, which it pleased God to perform by the ministration
of Moses, there are few which more evidently prove the truth of the
Jewish religion than this destruction of Korah and his seditious com-
pany. To give this prodigy its full force, we ought above all things
to remark, that it happened not by chance, but that Moses predicted
the punishment before it could possibly be known (otherwise than by
immediate inspiration) that such an event would happen, for, while the
earth was firm and entire, Moses announced the time when, the place
where, the persons on whom, and the manner in which, this prodigy
should happen ; and the effect immediately followed the prediction,
and was to the people of that generation an ocular demonstration that
God had spoken to the people by his servants Moses and Aaron.
The miracle of Aaron’s rod that budded, blossomed, and bore fruit in
one night, mentioned in the next chapter, is no less a proof of the
divine interposition: and as long as it remained green, flourishing, and
full of flowers and fruit, was a standing miracle, and a constant proof
to the children of Israel, of the divine origin of their religion.

All the miracles, therefore, which attended the ministry of Moses,
of Christ and of his apostles, and all the prophecies, which they
uttered, which have been fulfilled, go to prove that the books of Holy
Scriptures are the onacLes or Gop.

If. Iv 1s ovr BUSINESS, IN THE NEXT PLACE, TO SHOW THE MIS~
ERABLE SITUATION OF THOSE WHO ARE DESTITUTE OF THESE DI-
VINE ORACLES. :

This might be shown in many instances, but for the present we
shall confine ourselves to the following.

1. Without these divine oracles our knowledge of the true God
would have been scanty and incorrect.

The light of nature shines but dimly on this highly interesting sub-
ject, and “ reason’s glimmering ray” is insufficient to render visible to
our minds many of the attributes of the Godhead. Philosophy is
equally insufficient to bear us on its pinions to the throne of him,
who dwells in unapproached light. Without these divine guides,
which are as “a light unto our feet, and a lamp unto our path,” we
should have been like unto a company of travellers in a dreary wil-
derness ; every one of us would have “turned to his own way,” or
we should have gone on, confounded and bewildered, until, “in
endless mazes lost,” we had been for ever beyond the reach of
recovery.

2. The origin of this world would have remained an impenetrable
secret, had it not been for the oracles of God ;—and the theories of
naturalists would have been as numerous and discordant as the doc-
trines of the ancient philosophers concerning the divine nature.

The following extracts from Cuvier’s “Theory of the Earth,”
ON THE POSSESSION OF THE HOLY SCRIPTURES. 269

prove the truth of the apostle’s words, “THEY BECAME VAIN IN
THEIR IMAGINATIONS,” even on this subject also. ‘ Leibnitz and
Descartes imagined this world to be an extinguished sun, or vitrified
globe; upon which the vapors condensing, in proportion as it cooled,
formed the seas, and afterwards deposited calcareous strata.” ‘“ De-
mailett supposed the globe to have been covered with water for many
thousands of years. He supposed that this water had gradually
retired ; that all the terrestial animals were originally inhabitants of
the sea, that man himself began his career as a fish; and he asserts
that it is not uncommon, even now to meet with fishes in the ocean
which are half men, and whose descendants will in time become
perfect human beings.” On the subject of creation, then, we may
safely assert, of all those who have either not been favored with the
oracles of God, or who have “ despised his instructions,” that they
were either grossly ignorant in this matter, or, “ professing themselves
wise, they became fools.”

3. The same awful darkness lies upon the subject of the origin of
man, where the light of divine revelation has not shined.*

Indeed, all that is peculiar to man, his morally depraved condi-
tion, his thirst for immortality, his present misery and his future
hopes, are subjects so fraught with difficulties, that, were it not for the
help of divine revelation, we could never account for the ten thou-
sand facts in relation to these subjects which are continually staring
us in the face. ‘To mention only one for instance. Who, without
the oracles of God, can answer this question, “ If a man die, shall he
live again?” No; the resurrection of the dead is purely a doctrine
of revelation. To the “lively oracles’ we are indebted for our
hopes of immortality, and they who are so unhappy as to be without
the light which those oracles afford, “are of all men most mis-
erable.”

4. Without the sacred oracles of divine truth, we should not
know whom or what to worship ; whether an invisible Deity, a
departed hero, a serpent or a star.

 

* ¢ Anaximander, an ancient philosopher, tells us that the first men and all ani-
mals were bred in a warm moisture, inclosed in crustaceous skins, like crab-fish
or lobsters; and that when they arrived at a proper age, their shelly prisons grow-
ing dry, broke, and made way for their liberty.”-—‘ Empedocles informs us, that
mother Earth at first brought forth a vast number of legs, and arms, and heads
&c., which, approaching each other, arranging themselves properly, and, being
cemented together, started up at once full grown men.”—*“ Another of these phi
losophers relates that there first grew up a sort of uterus, which, having its roots in
the earth, attracted thence a kind of milk for the nourishment of the foetus,
which in process of time broke through the membrane and shifted for itself;
whilst the Egyptian fathers of this hopeful school contented themselves with
simply affirming that animals, like vegetables, sprung at first from the bosom of
the earth. Surely those sages, or their followers, should have been able to tell us
why the earth has not in any climate this prolific power of putting forth vegeta-
ble men at present. Encyc. Imp. Art. Nat. Theology.

24 *
270 REV. G. COLES’S SERMON

The claims of imaginary gods are as numerous and as opposite as
their natures ; and poor miserable man, amidst the claims of conflicting
divinities, is left without hope in the world. But if, without the light
of divine truth, we could know whom to worship, still we should
not know how to worship him. If we could rise above the Athe-
nians of old, and should inscribe on our altars “ro THE KNowN Gop,”
yet who shall tell us how to worship him? Supposing Iam so vain
as to think that by the “light of nature” I have found out the
Almighty to perfection, yet “ wherewith shall I come before him ?—
shall | come before him with burnt-offerings, with calves of a year
old? Will the Lord be pleased with thousands of rams, or with ten
thousands of rivers of oil? Shall I give my first-born for my trans-
gression, the fruit of my body for the sin of my soul?” ‘These are
awful and serious questions, which no book but the book of God can
answer.

5. Without this guide, we know not before whom to unbosom our
sorrows,—in whom to trust;—nor where to look for relief in the
hour of affliction and death. With the worshippers of Baal, indeed,
we might pray, ‘“O Baal, hear us,” and with the like success; but
none, except the Lord God of Elijah, will hear us when we pray in
secret, and reward us openly.

6. We might, perhaps, by mere reasoning, come to the conclusion
that there is a Gop, but his laws we could never have known if
he had not spoken “unto the fathers by the prophets, and in these
last days unto us by his Son.” Neither could we have known the
penalties and the rewards consequent upon a neglect or an observ-
ance of those laws; so that, without a promulgation of the laws of
God, with the penalties and the rewards annexed, our life would
have hung continually in doubt; we should not have known what to
do, nor what to leave undone. But now that it is written, “ Blessed
are they that do his commandments (and we know what those com-
mandments are), that they may have right to the tree of life, and
may enter in through the gates into the city,” we may well say, that
they, who are so happy as to possess the oracles of God, have every
thing they need, whulst those, who are so miserable as to want them,
want every thing with them.

7. And as to TRUTH, there is no standard, either in history,
politics, morals, religion, or in regard to the things of eternity, on
which we can safely depend, but the unerring word of God, and
those writings that accord therewith. But for this sacred guide, the
whole family of mankind had been like a ship’s company, far out at
sea, exposed to adverse winds, and contrary currents, without captain,
chart or compass, liable to be dashed on the rugged rock, or ingulfed
in the ocean for ever.
ON THE POSSESSION OF THE HOLY SCRIPTURES. 2771

Il. Ler us vow survey THE GREAT ADVANTAGE OF POSSESSING
THE SACRED ORACLES.

1. As a@ means of acquiring divine knowledge. There is a
knowledge that “puffeth up,” and there is a knowledge that will
“vanish away ;” and however useful these may be to the possessor,
that must be more useful, which maketh a man humble, and which
endureth for ever. Now where shall we go, in order to attain this
knowledge? The learned and pious Dr. Wavrrs, in his “ Improve-
ment of the Mind,” has laid down five eminent methods of attaining
useful knowledge, among which are reading and meditation. Now
the question is, ‘* What books shall we read, and on what subjects shall
we meditate?” for it is well known that books are, like the writers
of books, good and evil, and may corrupt as well as reform those who
have to do with them. ‘Therefore it is not less dangerous to set a
youth with money in his pocket, loose, and at large, in a great city,
than to set a man with the power of reading, loose upon the great
republic of letters. By reason of the new power he hath acquired,
he needeth a new discretion in using it—the tree of knowledge still
bearing good and evil fruit. The oracles of God, therefore, are the
only safe guide in the pursuit of divine knowledge. David, the sweet
singer of Israel, was so sensible of this, that in rapture he exclaimed,
“O how I love thy law! it is my meditation all the day. Thou,
through thy commandments, hast made me wiser than mine enemies.
I have more understanding than my teachers; for thy testimonies are
my meditation. 1 understand more than the ancients, because I keep
thy precepts.” Ps. cxix. 97—100.

2. As a means of acquiring true wisdom.

As there are different ‘kinds of knowledge, so also there are differ-
ent kinds of wisdom. 'There is the wisdom which is from beneath,
which is “earthly, sensual, and devilish ;” and there is the wisdom
which is from above, which is heavenly in its origin, pure, peaceable
and gentle in its nature, and in its operations free from guile, and full
of mercy. ‘‘ Wisdom,” says one, “is the power of judging rightly.”
Another says, “it is that which makes’ men judge what are the best
ends, and what are the best means to attain them.” But how shall a
man “ judge rightly,” in the science of religion, which of all other
sciences is the most important, unless he has a true standard by which
to judge? The conduct of the ancient Athenians is a sad proof of
the deficiency of human wisdom, in matters of religion. For they
neither knew God, nor did they know how to worship him. Acts
xvii. 23—30. But give a man the oracles of God, and he soon
Jearns that “‘God is a Spirit, and that they that worship him, must
worship him in spirit and in truth.” John iv. 24. And how are.
men to judge what are the best ends without these guides? It is
true, that by common consent, happiness is judged to be worthy the
272 sae REV. G. COLES’S SERMON

pursuit of all. But the question returns, which is best, sensual,
intellectual, or spiritual ; that of a mere animal, a philosopher, or a
Christian? The oracles of God decide the question,— Unto them
who, by patient continuance in well doing, seek for glory, and honor,
and immortality, ererNaL Lire.” Rom. ii. 7. These holy writings
point to heaven as the ultimate end of man, and direct him to the
practice of virtue and holiness as the best means of attaining that end.
‘These are the books which make a man wise unto salvation through
faith in Christ Jesus.

3. As furnishing us with the means of obtaining pardon, and of
acquiring holiness and happiness in the present life, and of pointing
out to us the way that leads to life eternal.

That man is a guilty as well as a miserable being, needs no proof.
It is demonstrable, that a great part of our misery in the present life,
and all our fears respecting the life to come, arise from conscious
guilt. For, thougli an innocent creature may suffer, yet what has he
to fear from a.just and righteous God? Conscious imnocence will
always inspire its possessor with consolation for the present, and hope
for the future:

“ And more true joy Marcellus exiled feels,
Than Cesar with a senate at his heels.”

But man, in reference to his Maker, is a guilty creature. He needs
pardon; and none but the oracles of God can direct him where to
go to find this “pearl of great price.” Man is also a polluted being.
He is unholy; and a painful consciousness ofthis makes him un-
happy. But whither shall he go for relief? The “rivers of Damas-
cus” will not cleanse him, nor the sacred waters of the Ganges make
him pure. No—
“ Nor all the blood of beasts,
_ On Jewish altars slain,

Can give his guilty conscience peace,
Or take away ite stain.”

Nor can philosophy help us out here; for philosophers themselves,
as Halyburton saith, are but like weak watermen on a strong stream,
aiming to row one way, but are carried another. “If we say we
have no sin, we deceive ourselves, and the truth is not inus. But
if we confess our sins, he is.faithful and just to forgive us our sins, and
to cleanse us from all unrighteousness.” 1 John i. 8,9. Man isa
miserable being. His fears of the future make him miserable. How
may these soul-rending fears be taken away, and he be filled with a
joy which is unspeakable, and full of glory? The oracles of God
inform him. They point him to One, “who was delivered for our
offences, and was raised again for our justification. Therefore, being
justified by faith, we have peace with God, through our Lord Jesus
ON THE POSSESSION OF THE HOLY SCRIPTURES. 273

Christ :—end not only so, but we glory in tribulation also: knowing
that tribulation worketh patience; and patience experience; and
experience hope; and hope maketh not ashamed ; because the love
of God is shed abroad in our hearts, by the Holy Ghost which is
given unto us.” The soul that is reconciled to God, through the
blood of the Lamb, that lives by faith on the Son of God, and is filled
with love divine, has nothing to fear. And thus it is that the oracles
of God furnish us with the means of pardon, holiness and happiness
in the present life, whilst they fail not to point us to those eternal
realities beyond the grave, where there is “fulness of joy and pleas-
ures for evermore.’

4. The great advantages to be derived from a possession of the
oracles of God may be learned from the history of nations.

Why, at this time, is the little island of England of more impor-
tance than Borneo,‘ Madagascar, or New Holland? Why shines t
light of literature and of science there, and not in other regions, equal
salubrious in their climate and fertile in their soil? Why, for mor
than a thousand years the one has had the oracles of God, and the
Christian religion, and. the others have not. The eloquent Irving’s
remarks concerning Scotland are worthy of being repeated here.
“Her soil niggard, her ‘climate stern, a desert land of misty lakes and
hoary mountains. Yet, no sooner did the breath of truth from the
living oracles of God breathe over her, than the wilderness and the
solitary place became glad, and the desert rejoiced and blossomed
like the rose :—religious principles chose to reside in the land; and
they brought moral virtues in their train, and begot a national charac-
ter for knowledge and industry and enterprise, for every domestic and
public virtue, which maketh her children ever an acceptable people
in the four quarters of the earth.” Orations, p. 192, 8vo. edition.

The same author’s remarks concerning the effect of the preaching
‘of the divine word, among the lower classes in England, are also
worthy of especial notice. “And if there remain any one so unrea~
sonable, as still to misgive of its prevailing equally against the abound-
ing ignorance and iniquity of the lower classes, | have the very fact
to appeal to, the successful experiment in the hands of the Wesleyan
Methodists. They have grappled with the most irreducible case of
the problem, and fairly resolved it. Not in England—perhaps not
in the wide world, was there a more ignorant, dissipated and ferocious
people, than the colliers of the West and North, to whom the Wes-
leyans addressed the gospel of Christ with the most distinguished
suecess ; in every case working a reformation upon every individual
who joined himself to their communion.”

Finatty—Let me ask once more, What is it that makes the char-
acter of the people of these United States to differ so widely, and so

advantageously from that of the inhabitants of the old continents?
No
Q74 REV. G. COLES’S SERMON.

Have we had more time to frame and remodel our laws? Have we
had longer experience in the management of our civil, literary and
religious institutions, or more time, since we became a nation, to
devise, mature and digest our plans? Nay verily, for it is not a
century since we became an independent people. The founders of
our republic have but just descended to the tomb, and our institutions
have but just begun to flourish. All our greatness, and all our glory,
arise from our acquaintance with the character and claims of our
Maker, through the medium of the divine word, and our living
answerable to those claims. Our fathers brought with them the word
of life. This is the tree they planted in the place of that ignorance
and superstition which had spread itself from the Atlantic to the
Pacific. This sacred tree of life and liberty has taken deep root,
and has filled this part of the earth with its fruit. This is the book
of books. It furnishes lessons for the nursery, maxims for the school
boy, apothegms for the student, rich lore for the scholar, correct data
for the historian and chyronologer, relics for the antiquarian, themes
for the poet, songs for the musician, and texts for the divine. While
these holy writings are read in our schools, our closets, our families,
and our sanctuaries ; and the spirit of those holy laws, which God
has given to the sons of men, incorporates itself in our national code,
we may rest assured that the Lord will be our defence, and we shall
be unto him a peculiar people, as was Israel in the days of old.
Foreign nations may ask, ‘ What advantage then hath the American ?”
And infidels may inquire, ‘What profit is there in Christianity?’
Nay, even the papists may ask, if they choose, ‘ What profit is there
in Protestantism?” Our answer is that of the apostle in our text,—
“* Much every way ;” but chiefly, because we have the ORACLES oF
Gop. May we EVER VALUE AND ALWAYS KEEP THE SACRED
TREASURE. AMEN.
SERMON XXI.

BY REV. NOAH LEVINGS,

BROOKLYN, NEW YORK.

 

a
Delivered at the opening of the new Methodist Episcopal Church in Muunt
Pleasant, N. Y., August 22, 1830.

THE STONE WITH SEVEN EYES.

ZECHARIAH iii. 9, 10.

FOR BEHOLD THE STONE THAT I HAVE LAID BEFORE JOSHUA 5 UPON ONE
STONE SHALL BE SEVEN EYES: BEHOLD I WILL ENGRAVE THE GRAVING
THEREOF, SAITH THE LORD OF HOSTS, AND I WILL REMOVE THE INIQUITY
OF THAT LAND IN ONE DAY. IN THAT DAY, SAITH THE LORD OF HOSTS,
SHALL YE CALL EVERY MAN HIS NEIGHBOR, UNDER THE VINE AND UNDER
THE FIG TREE.

Numerovs are the places in the writings of the Old Testament
where the glorious plan of salvation, through Jesus Christ, is brought
to view. Some of these passages are uttered in the most sublime
language, and so clear as not to be misunderstood, without great and
manifest perversion. ‘The language is often metaphorical, neverthe-
less the sense is plain; and with the key of the four evangelists in
our hand, every difficulty in relation to the Messiahship of Christ
vanishes, and our faith accumulates strength at every step of the
investigation. The prophet Zechariah, for the length of his prophecy,
has rather more than a usual number of allusions to Christ. Among
these is the one contained in the passage before us. The language
is metaphorical, and derived from the arts of architecture and engrav-
ing. This, however, is in perfect accordance with the practice of
the eastern nations, almost all of whose ideas were communicated by
allusions to the visible and sensible objects around them, and by the
existing customs and arts of society. There is, also, no doubt, a
276 REV. N. LEVINGS'S SERMON

reference to the ceremony of laying the foundation stone of the
temple, which was done in the presence of the high-priest, with
great solemnity.

Happy will it be for us, my brethren, if, in the prosecution of this
subject, we shall discover our adorable Advocate, effecting the salva-
tion of a ruined world, and producing the happiest effects upon human
society. That it may be even so, let us lift up our hearts to the
Father of mercies, that we may be divinely assisted both in speaking
and in hearmg ; and that the “word of God may. have free course
and be glorified.”

In noticing this subject we shall consider—

J. Tue sToNE WITH SEVEN EYES.
II. Tue work TO BE ACCOMPLISHED.
III. Tue errects wHIcH FOLLOW.

I. Tue sTone WITH SEVEN EYES.

It is generally allowed that this refers directly to the Lord Jesus
Christ. Some, however, understand it of Zerubbabel. But if it be
allowed to refer to him primarily, yet only as a type of Christ ; for it
is the same person who is styled “THz Brancu” in the preceding
verse, in chapter vi. 12, and in other places where Christ is undoubt-
edly intended.

1. There are numerous allusions to Christ under the metaphor of
a stone.

God saith to Moses, “‘ Behold I will stand before thee there, upon
the rock in Horeb; and thou shalt smite the rock, and there shall
come water out of it, that the people may drink.” Exod. xvii. 6.
Here Christ and him crucified were most evidently presented to the
faith of the ancient Hebrews. This is fully confirmed by the words
of an inspired apostle —* And did all drink of the same spiritual drink ;
(for they drank of that spiritual rock that followed them; and that
rock was Christ.) 1Cor.x.4. Here he is presented as the satis-
fying portion of his people, and the fountain of all their joys. In
Psalms cxvili. 22, David saith, “ The stone which the builders re-
fused is become the head stone of the corner ;”—and Jesus Christ
claims to be the person here referred to. Thus, in Matt. xxi. 42,
he says to the “chief priests and elders of the people,” “ Did ye
never read in the Scriptures, The stone which the builders rejected,
the same is become the head of the corner?” ‘These are also con-
firmed by the words of St. Paul, Eph. ii. 20, “And are built upon
the foundation of the apostles and prophets, Jesus Christ himself bein,
the chief corner stone.” In Isaiah viii. 14, he is described as «
stone of stumbling and a rock of offence to hoth houses of Israel ;?
ON THE STONE WITH SEVEN EYES. OTF

and in Rom. ix. 32, 83, the apostle says, “ For they” (the Jews)
** stumbled at that stumbling stone; as it is written, Behold I lay in
Sion a stumbling stone, and rock of offence.” And St. Peter bears
testimony to the same fact where he says, “ Unto you, therefore, who
believe he is precious, but unto them which be disobedient, the stone
which the builders disallowed, the same is made the head of the corner;
and a stone of stumbling, and a rock of offence; even to them who
stumble at the word, being disobedient.” 1 Pet. ii. 7, 8. In Isaiah
xxvill. 16, the prophet cries out, “ Behold I lay in Zion, for a founda-
tion, a stone, a tried stone, a precious corner stone, a sure foundation,
and he that believeth shall not make haste.” These words, by an
inspired apostle (1 Pet. ii. 6.), are applied to Jesus Christ, who is
indeed precious unto all that believe. In the prophecy of Daniel, he
is also recognized as the “ stone cut out without hands, and which filled
the whole earth.” In all these passages, as also in the text, Jesus
Christ is evidently set forth as the foundation of the church, and the
never-fajling source of his people’s consolation.

2. Upon this stone were to be seven eyes.

Seven appears to have been a sacred number among the Jews, and
one denoting perfection. Hence we read of the “seven churches,”
—the “‘seven golden candlesticks”—“ the Lamb with seven horns and
seven eyes”—the “ seven Spirits of God”—the “ book with seven
seals”’—the “ seven lamps”—the “ seven phials’’—and here, of the
“ stone with seven eyes.”

Eyes are explained by commentators to signify intelligence and
wisdom. Eyes of the Lord, are to be understood of his omniscience.
‘ The ways of man are before the eyes of the Lord, and he pondereth
all his goings.” Prov. v. 21. ‘The eyes of the Lord are in every
place, beholding the evil and the good.” chap. xv. 3. “He that
formed the eye, shall he not see?” Psa. xciv. 9. All that is expressed
by the terms wisdom and knowledge, is also to be understood by this
metaphor. Now as seven in the Scriptures denotes perfection, we
are doubtless, by the expression in this place, to understand that the
attributes or qualities signified by it, are infinitely perfect, forasmuch
as they are ascribed to God. It is then, at least, an exhibition of
one of the attributes of the infinite Jehovah. Let this be borne in
mind, for we shall soon see Jesus Christ possessing this attribute.

3. By these eyes “being upon this stone,” some suppose that we
are to understand the eyes of the Father beholding the Son.

But may we not rather suppose that the seven eyes being aipon the
stone, were designed to signify that the perfections represented: by
them should be imparted to, and become identified with it? And
may not this be what is intended by the expression, “I will eng: ave
the graving thereof, saith the Lord of hosts?” And may we not
then suppose that this is an exhibition, by a most beautiful figure, of

25
278° REV. N. LEVINGS’S SERMON

the incarnation of our Lord Jesus Christ? The engraver was ‘the
Lord of hosts.” And says John, “The word was made flesh, and
dwelt among us, (and we beheld his glory, the glory as of the only
begotten of the Father,) full of grace and truth.” John i. 14.“ How
shall this be, seeing I know not a man?’ ‘“'The Holy Ghost shall
come upon thee, and the power of the Highest shall overshadow thee,
therefore, that holy thing that shall be born of thee-shall be called the
Son of God.” Luke i. 35. —“/Made of a woman.” Gal. iv. 4. See
also Heb. ii. 14. Iam not alone in this application of this metaphor ;
for Mr. Canne, in his references, from the words “I will engrave,”
refers directly to John i. 14. The things engraved on this stone were
the infinite perfections of the Godhead. God was manifested in the
flesh.” 1 Tim. iti. 16. “In him dwelleth all the fulness of the
Godhead bodily.” Col. ii. 9. Christ when on earth claimed these
perféctions, and the glory of them; for “being in the form of God,
he thought it not robbery to be equal with God ;” and claimed “ that
all men should honor the Son, even as they honor the Father.” This
incarnation of Christ, however, was but preparatory for—

II. Tue work To BE accompLisHeD.— Iwill remove the iniquity.
of that land in one day.”

The whole stupendous work of human redemption centres in one
single point ;—it was effected by one single act, and that act the work
of one single day. The point in which all human hope centres, is
the merit of Christ’s death. ‘The one act which secures it is the
sacrificial offering of himself. ‘The day on which it was effected was
the day on which Christ suffered, ‘ the just for the unjust.” What-
ever, therefore, was said by way of promise, whatever was revealed
by prophecy, or whatever was exhibited by the rites of the Jewish
economy, all pointed to, and centred in the death of Christ. On that
day promises were fulfilled which had been standing on record for ages
—prophecies were accomplished which had been standing for many
generations. Both the necessity and the propriety of the sacrifices of
the law ceased together in one day. Whatever was done, even by
Christ himself, in obedience to the preceptive parts of the divine law,
was only preparatory for the great work of the atonement, but was not
the atonement itself, this consisting alone in his death. Hence, saith
the apostle, “We have redemption through his blood.” “In that he
died, he died unto sin once. For this he did once when he offered up
himself.” “ He entered in once into the holy place, having obtained
eternal redemption for us.” “ But now once in the end of the world,
hath he appeared to put away sin by the sacrifice of himself.” Christ
was once offered to bear the sins of many.” ‘“ By the which will, we
are sanctified, through the offering of the body of Jesus Christ once
for all.” “ For by one offering he hath perfected for ever.them who are
ON THE STONE WITH SEVEN EYES. 279

sanctified.” So true is it, that the whole scheme of human redemption
was consummated by the one offering of Christ upon the cross !

However, therefore, iniquity may have been removed by pardon,
and a progressive work of grace in the hearts of thousands, and this
at ten thousand different periods in the history of man; and however
the resurrection of the body, and life everlasting after death, are bless-
ings yet to be enjoyed in the future; yet all, all depend, for their
meritorious cause, upon the work of one day! O my soul, what a
day of interest was that to the world! We have heard of a day on
which a world was involved in the waters of a flood. We have heard
of a day on which whole cities were reduced to heaps of smoking ruins.
We have heard of a day on which one decisive battle determined the
fate of empires: yea, and we have heard of a day on which the tyran-
nical yoke of foreign usurpation was broken, and the sweet sound of
liberty heard throughout this vast republic. But what are all these in
comparison of that day when all heaven, in breathless silence, paused,
and with an interest commensurate with the importance of the work,
beheld the achievement of “the Shepherd, the Stone of Israel ;”
who, amidst the darkness that shrouded the heavens, and the trem-
bling which shook all nature to her centre, “ cried with a loud voice,
Iv 1s FINISHED !”

Then the malicious enemy of God and man was taken captive, and
chained to the triumphal chariot of the Redeemer. hen the obstacle
which lay athwart the path of our salvation was removed, and all
heaven joined with the earth to sing, “ Glory to God in the highest,
on earth peace and good will to men.” “The kingdoms of this world.
are become the kingdom of our Lord and of his Christ.” Then,
seizing our nature from the tomb, he ascended on high, leading captiv-
ity captive, and giving gifts unto men. But—

I. Tse errects waicn rotrow.—‘ Jn that day, saith the
Lord of hosts, shall ye call every man his neighbor under the vine and
under the fig tree.” Here is, then,—

1. A spirit of general benevolence.

This is a legitimate fruit, or one of the effects of the great atone-
ment applied to the heart of man. The first step towards the restora-
tion of society to proper principles of feeling and action, is to remove
that principle which first disorganized society, and which still promotes
enmity and separation between man and man. Man was originally
formed for society. Hence it was early said, “ It is not good for man
to be alone.” But in the orizinal formation of human society, princi-
ples were implanted in the breast of each individual, which were
directly calculated to promote peace, order, and happiness. But, sin
entering in, corrupted the whole fountain of moral feeling, poisoned all
the streams of human happiness, broke every bond of friendship, and so
280 REV. N. LEVINGS’S SERMON

cursed the human kind, that even solitude itself was preferable to the
society of man. ‘This state of things was seen and deplored by the
wisest men of antiquity; yea, it was felt by all; but how to remove the
evil was a problem which the world by wisdom could not selve. At
length, when all the resources of philosophy and human wisdom were
expended to no purpose, Jesus appeared, and “ put away sin by the
sacrifice of himself.” It pleased God, “by the foolishness of preach-
ing, to save them that believe.”

The remoyal of the guilt of sin by pardon, and the renewal of man’s
nature by the sanctifying influences of the Holy Spirit, are blessings
which are to be received by faith in the atoning merit of Christ’s death,
and in answer to fervent, importunate prayer. Wherever these effects
are produced upon the heart, the enmity thereof is totally destroyed, -
and a new fountain of moral feeling opened in the soul both towards
God and man; God is loved supremely, man “with a pure heart
fervently.” As ove is the ruling principle of the soul, all sordid views
and selfish interests are excluded from the heart of the Christian, and
he looks abroad upon all mankind with a heart flowing with benevo-
lence. He rejoices in the prosperity of the prosperous, and tenderly
sympathizes with those who are in adversity. In a word, he has
learned to call every man his neighbor. But wherever this principle
is found in the heart, it cannot remain inactive. ‘This is contrary to
its very nature. Every metaphor by which it is set forth and illustrat-
ed in the word of God, clearly marks this distinctive feature of it.
Why is it compared to leaven, but betause of its active operation in
assimilating. the whole mass into its own nature? Hence—

2. A spirit of association.

It is not enough for the true Christian, that he has peace, order, and
happiness within the sanctuary of his own breast, nor yet that he feels:
a spirit of general benevolence towards all mankind. The ‘language
of his heart is, ‘‘ What shall I render unto the Lord for all his benefits
towards me?” The principle of which he is possessed, and by which
he is actuated, ever prompts him to “every good word and work.” -
The middle wall of sin being thrown down, he no longer desires to
remain a stranger to his fellow man, or count him as an enemy.
Hence he calls him to an association of friendship. “In that day
shall ye call every man his neighbor under the vine and under the
fig tree.”

Eating together was by the ancients considered a mark of peculiar
respect. It was a ceremony used not only as a testimony of mutual
friendship, but also for the confirmation of covenants, in the transaction
of civil and religious affairs. ‘The place chosen and sanctioned by
custom, for these purposes, was the shade of the vine and of the fig
tree. The fruit of these was much depended upon both for nourish-
nent and comfort. Beneath their shade, therefore, was an appro-
ON THE STONE WITH SEVEN EYES. 281

priate place for the interchange of friendships, and especially for the
purposes of devotion. When, therefore, ary one invited his neighbor
under the vine and under the fig tree, it was a testimony of his love,
and the expression of a desire that his neighbor might with him par-
take of all the temporal and spiritual blessings of which he himselt
was a partaker. But viewing these expressions in their more imme-
diate reference to the effects of the great atonement, they very clearly
designate the spirit by which every true Christian is actuated towards
mankind. A spirit which not only leads Christians to associate with,
and “ speak often to each other,” but also to invite every man his
neighbor to the same association, and to the participation of the same
blessings. These blessings, next to pardon and peace with God, are
the increase and diffusion of Christian knowledge, the mutual confirm-
ation of each other’s faith, and the enlargement of the circle of
human happiness. Every Christian desires these next to the glory
of God and his own salvation. His language'is, therefore, to every
sinner, “ Come thou with us, and we will do thee good, for the Lord
hath spoken good concerning Israel. If thou go with us, what goodness
the Lord shall do unto us, the same will we do unto thee.”

It was this spirit, in all its infinite perfection and fulness, which
moved the Father to “give his only begotten Son, that whosoever
believeth on him might not perish, but have everlasting life.” It was
the same love that moved the Son to “give himself for us, that he
might redeem us from all iniquity,” and that he might “break down
the middle wall of partition,’ which separated man from God, and
man from man; “ and in himself of twain to make one new man, so
making peace.” It is the existence and operation of this spirit, in
the hearts of the ministers of Christ, which stimulates them to “go
into all the world and preach the gospel to every creature””—to invite
and entreat sinners to “be reconciled to God.” It is the existence
and operation of this spirit, which leads Christians to unite their
efforts and put forth their energies in the cause of man. The asso-
ciation of Christians, not only in church fellowship, but also in the
formation of Bible, missionary, Sunday school, tract, and temper-
ance societies, is all owing to the same blessed cause. These soci-
eties, under the fostering care of the church of God, if they be
conducted prudently, and with a single eye to his glory, are destined
to evangelize the whole world, and usher in the latter day glory of
the church. A voice sounds from each of them, whose accents are-
peace and unity. The pulsations given to Christian benevolence by
the dying groan of Jesus, will, through these and other means, roll on.
with a steady tide of successful operation, till they reach and bless.
the latest posterity. They shall be limited only by the bounds o
human existence, and their duration shall last to the latest hour o:

time.
Oo
282 REV N. LEVINGS’S SERMON

IMPROVEMENT.

From this subject we learn—
1. That the Christian hath a strong foundation for has faith.
In the first part of this subject, we have seen that Jesus Christ, by
both prophets and apostles, is laid in Zion for a “sure foundation.”
He, therefore, who believes in him with a heart unto righteousness,
shall not be confounded. The grounds of faith become still more
enlarged and permanent, when we consider that this foundation is no
less than the Rock of ages. In other words, that it is “‘ Jesus Christ, the
same yesterday, to-day, and forever.” “He is the Rock, his work
is perfect.” Though he was man, yet he possessed all the perfections
of the “Godhead bodily.” That this doctrine is mysterious, we are
neither disposed to doubt or deny ; but that it is clearly revealed in.
the word of God, we both believe and affirm. The attributes of the
Deity were exercised by Jesus Christ when on earth, and he claimed
the glory of them. ‘ Being in the form of God, he thought it not
robbery to be equal with God, but made himself of no reputation,
and took upon him the form of -a servant, and became obedient unto
death, even the death of the cross.” Here, O Christian, is the
foundation of thy faith—a foundation which no pressure can possibly
shake. <“ Let the inhabitants of the rock sing; let them shout from
the tops of the mountains.”
“The dwellers on the rocks, and in the vale
Shout to each other ; and the mountain tops
From distant mountains catch the flying joy,

Till nation after nation, taught the strain,
Earth rolls the rapturous Hosannah round !”

2. We learn from this subject the great privilege of the children
of God.
 Wtover obstacle lay in the way of our salvation, on account of
original sin, was “ removed in one day”’ by the death of Christ. The
same death hath so atoned for actual transgression, that every soul of
man, during his day of merciful visitation, may obtain pardon of sin,
and acceptance with God. And the same blood which hath thus
atoned for sin, is a standing fountain for all moral pollution. “The
blood of Jesus Christ cleanseth from all sin.” This is a principal
part of the “ purchased possession” of every believer in Christ—to
be made holy in heart, in life, and in all manner of conversation.
And to effect this glorious work, the Holy. Ghost is given. His office
is not only to “reprove the world of sin, of righteousness, and of a
judgment,” but also, and especially, to “ comfort” the disciples of
Christ, to “ bring all things to their remembrance,” and to “take of
the things of Christ and show them unto them.” Let every follower
of Christ, then, look for the fulfilment of the promise—*I will
ON THE STONE WITH SEVEN EYES. 283

sprinkle you with clean water, and ye shall be clean; from all your
filthiness and from all your idols will I cleanse you.” Let him “ask
and receive, that his joy may be full.”

Let all who for the promise wait,
The Holy Ghost receive.”

_ 3. Finally, we learn from this subject the duty of every Chris-
than.

Was it said that in the day when iniquity should be removed,
“every” (Christian) “ man should call his neighbor under the vine
and under the fig tree?” This prophecy, then, clearly points out the
duty of every lover of Christ. Think not that this duty belongs
exclusively to the ministers of the gospel; for though it does es-
pecially devolve upon them, yet not so’as to supersede the necessity
of the concurrent efforts of other Christians, or so as to justify their
neglect of duty to the souls of men. The manner of the duty may
not be the same, yet the duty itself is not, on this account, to be left
undone. Every soul hath a duty to perform in relation to others.
Hence, said Christ, “ Let your light so shine before men, that they
may see your good works, and glorify your Father who is in heaven.”
The duty devolving upon every Christian is, to call every man his
neighbor from the ways of sin, folly and death, to an association of
love, peace, and happiness—‘ to turn him from darkness to light, and
from the power of Satan unto God.” Now every Christian is bound
to use every effort to be the instrument of accomplishing this great
work. He is bound by all the love the Father has shown in the gift
of his Son ; and by all the love the Son hath shown in the gift of
himself to die the death of the cross; yea, by all the mercy shown
to him in the pardon of his own sins, and in the salvation of his own
soul. He is bound by all the kindred interests of his relative condi-
tion, to do what he can to save a soul from death, and hide a multi-
tude of sins. F%nally: he is bound by all the happiness accruing
from the communion of saints on earth, and by all he hopes for in
the kingdom of heaven. ae a faithful performance of these
duties, he can neither show his‘ love to Christ, nor manifest a becom-
ing zeal for his glory. Nor do we want means—these are abundant.
The present is a day of Christian enterprise, without a parallel
except in the days of the apostles. Institutions are rising up on
every hand, which have for their object the salvation of men. Nor
do we want opportunity ; calls are heard from every quarter, “ Come
over and help us.” If, then, we have money to invest, here it may
be put to good use, and with good security ; “for God is not unright-
eous, to forget your work and labor of love, which ye have showed
toward his name, in that ye have administered to his saints.”
Churches need to be built; Bible, missionary, Sunday school, and
284 REV. N. LEVINGS’S SERMON.

tract treasuries need replenishing. If we have. talents to use, here
they may be employed to good advantage. Ignorance is to be re-
moved, sinners warned, and poor wandering souls guided into the
fold of Christ. Every possible means should be put in requisition
without delay. We have no time to lose. ‘ Why stand ye here all
the day idle?’ “ Whatsoever thy hand findeth to do, do it with thy
might ; for there is no work, nor device, nor knowledge, in the grave
whither thou goest.” ‘Work WHILE THE DAY LASTS, FOR THE
NIGHT COMETH IN WHICH NO MAN CAN WoRK.” AMEN.
SERMON XXII.

BY REV. LABAN CLARK,

PRESIDING ELDER ON NEW HAVEN DISTRICT.

Preach in New Bedford, Mass., May, 1830, before the New England Confer
ence, and published by their request.

THE NATURE AND DESIGN OF THE ATONEMENT.

Trrus u. 14.

WHO GAVE HIMSELF FOR US THAT HE MIGHT REDEEM US FROM ALL INIQUI-
TY, AND PURIFY UNTO HIMSELF A PECULIAR PEOPLE, ZEALOUS OF GOOD
WORKS.

Tue passage we have before us stands connected with the preced-
ing verses, in which reasons are offered why the moral and relative
duties of Christianity should be enforced upon all men, and upon per-
sons in all stations and conditions in life; upon the aged and the
young ; husbands and wives; masters and servants; that they may
adorn the doctrine of God our Saviour in all things. The reasons
are drawn from the universal benevolence of Christ, and the gracious
provision he has made for the instruction of all men in righteousness,
not only in the commission given to his ministers, to go into all the
world and preach the gospel to every creature ; but by the immediate
influence of his Holy Spirit : “for the grace of God that bringeth sal-
vation hath appeared to all men, teaching us, that, denying ungodliness
and worldly lusts, we should live soberly, righteously and godly: in
this present world.” And to encourage all in the practice of piety
and holy living, they are directed to continue “looking for that bless-
ed hope, and the glorious appearing of the great God and our Saviour
Jesus Christ :. who gave himself for us, that he might redeem us from
all iniquity, and purify unto himself a peculiar people zealous of good
works. In this verse, which we have chosen for our text, the
286 REV. L. CLARK’S SERMON

apostle brings the atoning sacrifice of Christ into view, as the procur-
ing cause of our redemption, together with its benevolent and gra-
cious design.

Let us then take into consideration,—

1. Tue NATURE AND EXTENT OF THE ATONEMENT.

But before we can. have adequate views of the atonement, it will
be necessary to consider,

1. Who tt was that gave himself for us.

It is only in proportion as we have right views of the person and
character of the Saviour, that we can have just views of the atone-
ment he has made. I believe all who deny the essential deity and
Godhead of our Lord Jesus Christ, also deny, either directly or con-
sequently, the merit of his death, as a vicarious offering and sacrifice
for sin. The evidences of the divine nature of our Saviour Jesus
Christ do not rest upon the mere speculations of a vain philosophy,
but upon an express revelation as given in the word of God, in which
he is styled, “ God with us,”—“ God over all, blessed for ever,”—
“God our Saviour,”—‘‘ The great God, even our Saviour Jesus
Christ,”—“ The true God and eternal life.”* Neither is it an ob-
ject of Christian faith how the existence of three persons in the God-
head can be reconciled with the unity of the divine nature as one only
living and true God. Al] that is necessary to confirm our faith is to
be assured of the authenticity and divine authority of that revelation
which declares him to us with the distinctive titles of Father, Son
and Holy Ghost, ascribing personality to each, with the same attri-
butes and perfections as existing in unity of essence, in being, and in
eternity. Nor yet is it required of us to explain or even to compre-
hend the mysterious union of the divine nature with the perfect
humanity of Jesus Christ. His humanity was demonstrated by his
birth, his growth from childhood to manhood, his temptations and
tears, his passion and his death. His Godhead was equally demon-
strated by his miracles, and his resurrection from the dead. When
we view him weary and fatigued with his journey, or hungry, or sleep-
ing in the hinder part of a ship, we have sufficient evidence that he was
truly man; but when we see him arise and rebuke the winds and the
waves of the sea into an instant calm, we have equal evidence that he
was God. When we behold him weeping at the grave of his friend
Lazarus, we are constrained to acknowledge that his tears were the
tears of sympathizing humanity ; but when we hear him authoritatively
command the dead to come forth, and see Lazarus, whose body was

 

“That the term God, in the above passages, is applied to Jesus Christ, not as a
relative term conveying merely the idea of rule or dominion, but as a distinctive
titlo, and as expressive of his true nature, even his eternal power and Godhead,
may be seen by consulting R. Watson’s Institutes, vol. ii. pp. 12—25.
ON THE NATURE AND DESIGN OF THE ATONEMENT. 287

already putrified, rising into life,and coming forth from the grave
bound with the habiliments of the tomb, we must exclaim, He is God!
for nothing short of the power that gave us being at first could give
life to the dead. In short, if the sufferings, crucifixion, and death of
Jesus Christ are evidences that he was properly man, the circum-
stances attending his death, his resurrection from the dead on the third
day, and his ascension into heaven, are recorded as so many facts,
exhibiting proof of his divine power and Godhead.

His divinity is not derived and subordinate; but he is properly
God ; and essentially one with the Father. For it is said by the
evangelist that “God so loved the world, that he gave his only be-
gotten Son, that whosoever believeth in him might not perish, but
have everlasting life ;”—but in our text it is said of Jesus Christ, that
he “gave himself for us, that he might redeem us, and purify unto
himself a peculiar people.” And the above passages can be recon-
ciled only by admitting the proper divinity of our Saviour and his
unity with the Godhead.

2. The manner in which he gave himself for us.

It was not barely the disinterestedness and self-devotion with which
he gave himself to be a teacher anda prophet to instruct mankind into
the nature and perfections of the divine law; explaining its purity,
spirituality and extent; enforcing it with the awful sanctions of re-
wards and penalties :—nor yet that he gave himself to be a perfect
example of obedience, and pattern of patience in the midst of suffer-
ing; but that he might redeem us from alliniquity. He gave himself
to be an offering for sin; a sacrifice to the claims of divine justice,
that he migbt put away sin by the sacrifice of himself. And his death
was vicarious. ‘He gave himself for us.” ‘“ He died for us.” He
suffered, “ the just for the unjust.” He was wounded for our trans-
gression, he was bruised for our iniquities, and the chastisement of our
peace was upon him, and with his stripes we are healed. He “hath
loved us and given himself for us, an offering and a sacrifice unto
God.” It is through the atoning sacrifice of Christ that pardon and
salvation are offered to guilty sinners. Nor can we conceive of any
other way by which God can forgive sin consistently with the moral
perfections of his government, and the claims of a pure and holy law,
without weakening our obligations or encouraging vice. The com-
mon assertion, that God has power to forgive sin, independently of any
sacrifice, is very far from being satisfactory. For if pardon be by
mere prerogative, it must either be universal or limited: if universal,
it destroys the whole force of law and makes it of no effect ; if limited,
it must be by a manifest: partiality, which would materially reflect
upon the universal benevolence of God ; and in either case, the majesty
and perfections of the divine law and of the divine government would
be essentially weakened, if not annihilated, Therefore the Saviour
288 REV. L. CLARK’S SERMON

gave himself not only to fulfil the law, but to suffer its penalty for us,
and he bore the punishment due on account of our transgression, by
the sacrifice of himself upon the cross, to satisfy the claims of divine
justice ; he rendered it consistent with the purity of the law to show
mercy to the sinner without giving the least encouragement to sin, -

Should it be said that it reflects upon the goodness of the divine
character to suppose that he would not pardon sin without a ransom
price to satisfy the demands of violated law; and that it implies im-
placability in God to punish the innocent Saviour to save guilty man :
we reply, that it was not an act of revenge for private injuries, but it
was an administration of public law, and purely magisterial, in which
he was bound by his own perfections to maintain the purity and au-
thority of his moral government ; and it was so far from revenge, that
“God so loved the world that he gave his only begotten Son;” be-
cause he was not willing that any should perish, but that all might
come to repentance and be saved. As for his punishing the innocent
to save the guilty, we are not to lose sight of the unity of the divine
nature; that it was God our Saviour who “gave himself for us, that
he might redeem us from all iniquity, and purify unto himself a pecu-
liar people, zealous of good works.”

3. The atonement of Christ is not confined to one nation or one
age of the world ; but embraces all nations and all ages of mankind.

Should the Jew boast that the promise is to Abraham and his seed,
it is sufficient for us to quote from the same promise,— that in his
seed shall all the families of the earth be blessed ;” or from the proph-
et Isaiah, ‘And in his name shall the Gentiles trust.” Neither is it
limited to a part out of all nations and ages. For he gave himself a
ransom for all, to be testified in due time, and he tasted death for every
man. Again, “The grace of God which bringeth salvation hath ap-
peared to all men—Jesus Christ is not only our advocate with the
Father, but he is the propitiation for the sins of the whole world.”
The apostle has well argued, that “if, through the offence of one,
many be dead; much more the grace of God and the gift by grace,
which is by one man, Jesus Christ, hath abounded unto many,”
“Therefore, as by the offence of one, judgment came upon all men
to condemnation ; even so by the righteousness of one, the free gift
came upon all men unto justification of life.” “ For as by one man’s
disobedience many were made sinners, so by the obedience of one
shall many be made righteous.” For as many, therefore, as are in-
volved in the ruinous fall of Adam,—and for all who have been con-
stituted sinners by the original apostacy, Christ gave himself to redeem.
He hath made an ample atonement for the sins of the whole world.
Again, the apostle saith, “ Not as the offence, so is the free gift ; for
the judgment was by one [offence] to condemnation: but the free
gift is of many offences unto justification.” Therefore he gave him-
ON THE NATURE AND DESIGN OF TIE ATONEMENT. 289

self, not only for original sin, but for the actual sins of all men—of
every man—of the whole world. The atonement, then, is not.to be
preached as merely satisfying the claims of the once violated law, and
to deliver us from ‘the penalty of original guilt; but as extending to
the many offences of every individual man. And the ambassador of
Christ should hold up the bleeding sacrifice to the view of every sin-
ner as an offering for his sins, and is authorized to address himself to
every man, and urge it home to the conscience of every sinner, and
to sinners of every description, that Jesus Christ gave himself for you ;
he bore your sins in his own body on the tree. He suffered and groan-
ed for the hardness of your hearts. He blushed in blood on account of
your neglect of God, and contempt of divine things. Yes, he shed his
blood for you, that he might wash away your deepest stains of guilt ; and
his blood speaketh better things than the blood of Abel. His tears,
and sighs, and grief, and dying groans, plead before the throne of
eternal justice, in your behalf :-—“ Father, forgive.” For he ever
liveth to make intercession: and the voice of mercy prevails before
the Majesty on high, and from the lofty habitation of his holiness,
descends to the abodes of sinful man in ten thousand echoes of Why
will ye die?—Why will ye perish ?

II. Tue DesicN or HIS GIVING HIMSELF FOR US.

1. It was an object every way worthy of the divine benevolence.

The importance and magnitude of the design well comports with
the nature and character of the sacrifice which he has offered for us.
It was to redeem us from all iniquity, and purify unto himself a pe-
culiar people, zealous of good works.

From the guilt of sin. Man having violated the law of God, stood
guilty and condemned, and it was to redeem him from the condemn-
ing sentence of the law, that our Saviour Jesus Christ gave himself
for us. He was made a curse for us, that he might redeem us from
the curse of the law, and deliver us from the terrible punishment that
was due for transgression. How deplorable is the condition of a sin-
ner! He is miserable, helpless, and self-condemned; and his con-
sciousness of guilt, and his fearful apprehensions of future wrath render
him still more wretched. Yet among all the universe of created
beings, there was not found an eye to pity, or an arm that could save.
It was therefore every way worthy of him, “ whose delights were with
the sons of men,” that he should appear to put away sin by the sacri-
fice of himself. For it was not a solitary sinner; but a world of
intelligent, moral, and accountable beings, who were involved in guilt
and exposed to the endless curses of a violated law. He gave him-
self to redeem the whole world, and in their behalf. he interposed his
blood, that God might be just, and yet the justifier of him that be-
lieveth in Jesus. Now the gospel proclaims pardon through the re-

P
290 REV. L. CLARK’S SERMON

demption that 1s in Christ Jesus. A pardon bought with blood, a
pardon free for all, and sufficient for every simmer. Yes, our secret
as well as our open sins; our refined and fashionable sins, as well as
the most degrading vices; the sins of our hearts, as well as of our
lives, all require the atoning merits of the Saviour’s death. And he
gave himself to redeem us from all iniquity; to release _us from the
burden of all our guilt, and bring us into the glorious liberty of the
children of God. Now the sinner who is laboring and heavy laden
may come unto him and find rest. Even when clouds of darkness
are about him, and the terrors of hell have taken hold of, him, : and
the pains of death compass him around; though his soul is in great
bitterness and the sorrows of his heart arise from a consciousness of
accumulated guilt, let him come to the throne of grace; let him lay
hold of the sacrifice of Christ, let him but touch the border of his
garments, and he shall be made whole. He will be ready to break
out in the language of the prophet: “I will praise thee, though thou
wast angry with me; thine anger is turned away, and thou comfort-
est me.”

But without the sacrifice of Christ, and the atonement through the
blood of the cross, there would be no gospel for sinners. Let the

°. Saviour be preached as an example of perfect obedience; let his

purity and perfect innocence be held up for our imitation and pattern ;
and the brilhancy of those colors would only cast a’ darker gloom
over the sinfulness and wretchedness of our moral condition ; or if the
Saviour be exhibited only as a teacher and expounder of the perfect
law-of God, setting forth its purity, authority, and moral excellencies,
detaonstrating the reasonableness, fitness and benevolent character of
the holy precepts, it would only sink the sinner into more certain des-
pair, by showing him his exceeding sinfulness : for while he is constrain-
ed to acknowledge that the law is holy, and just, and good, he exclaims,
Against this very law I have sinned, and it is this that completes my
wretchedness-; for I] stand condemned as a transgressor of its wise
and benevolent commands.

To illustrate the subject, let us suppose a person has been guilty of
a capital offence against thé law of his country ; judicial sentence is
passed upon him, and he is condemned to die. ‘The time of his ex-
ecution arrives ; a multitude of his fellow citizens have collected to
witness his unhappy fate. Just at the moment when a breathless
anxiety pervades the assembly, and every eye is fixed on the poor
victim of violated law; a rush is heard, and a voice proclaims, Make
way !—good news !—glad tidings for the criminal!—Every bosom
swells with expectation, and tears of joy start in every eye. For
what else could be expected but a proclamation of pardon? But how
awful would be the disappointment, should the pretended herald of
good news come forward and read the law—the very law that he had
ON THE NATURE AND DESIGN OF THE ATONEMENT. 291

broken, and by which the unhappy man was condemned to die. And
having read, he gravely expatiates upon the justice and benevolence of
the sane! It would produce a thousand deaths in one; and the
disappointed, trembling convict is leftto shriek his death-groan with
redoubled horror. And such would be the effect of preaching
Christ without a sacrifice for sin, and without the atoning merits of
his death. Such a gospel might do for the innocent; but it would
be no gospel to sinners. Jesus Christ came into the world to save
sinners: to procure their pardon and reconciliation to God, by giv-
ing himself a ransom for all, and to redeem them from all their
iniquities.

2. Being redeemed from the guilt, we shall also be released from
the power and dominion of sin.

Sin shall not have dominion over us, neither reign in our mortal
bodies. Being justified by faith, we have peace with God through
our Lord Jesus Christ, and are enabled to rejoice in hope of the
glory of God. He gave himself for us, not only to redeem us, but
that he might purify unto himself a peculiar people. To pardon a
sinner without changing his heart, would be to leave him to his own
perverseness, to pursue his iniquities with the same relish as before,
and plunge himself into renewed guilt as often as the pardon might
be repeated. And to procure a sacrifice for sin, without providing
the sanctifying influence of the Holy Spirit, would be to leave the
work of redemption imperfect and inadequate to accomplish the
benevolent design of him who gave himself for us, that he might
purify unto himself a peculiar people.

By his death and resurrection, Jesus Christ hath obtained gifts
for the rebellious, even the gift of the Holy Spirit, which he hath sent
into the world as the promised Comforter, to reprove the world of
sin, of righteousness and of judgment. And the Holy Spirit is given
to enlighten the dark, to instruct the ignorant, to restrain the erring
and vicious, and to invite and persuade the heart of man to be
reconciled to God. ‘This is the efficient agent to bring the deep
and spiritual things of God’s law home to the conscience, and it
makes the word of God quick and powerful, sharper than any two-
edged sword, and is a discerner of the thoughts and intents of the.
heart. It is emphatically styled “the grace of God that bringeth
salvation, and hath appeared to all men, teaching us that denying
ourselves of all ungodliness and worldly lust, we should live soberly,
righteously, and godly in this present world.”’ It teacheth all men,
and bringeth salvation to all men. It not only brings salvation within
the reach of all men, making it possible for all men to be saved; but
it exerts a saving influence upon all men, in a greater or less degree,
as long as their probationary state lasts. ‘The benefits of this grace
onthe moral state and condition of man in this world, are inealcu-
292 REV. L. CLARK'S SERMON

lable. It interposes its restraints upon the vicious .and unruly
passions ; checks the growing corruptions of the heart, by awakening
a consciousness of guilt, and a dread of future punishment; and,
like a kind of atmosphere, throwing itself around the human family,
it produces a moral influence and persuasiveness to virtue and
religion. It is impossible for us to conceive of the real degradation
and misery into which the world would have been sunk, without the
grace of God preventing us. We may fix our thoughts on the vilest
and most degraded wretch we ever knew, and we are not able to
say how much worse he would have been, or how much he now
ranks in moral worth above what the best man that ever lived would
have done, if the grace of God and influences of the Holy. Spirit had
never been given to man. Therefore,—

If the gift of the Holy Spirit operates so extensively, and pro-
duces such a moral influence even upon the rebellious, how much
more will its renewing and sanctifying influence be exerted in the
pardoned believer, who is redeemed from the guilt and power of his
iniquities, to purify him unto God, and to purge out the old leaven
of sin—of inward as well as outward sin. The believer is born of
the Spirit, and has received not the spirit of the world, but the Spirit
which is of God, that he may know the things that are freely given
him of God; and by the Spirit he overcomes the world, and is
renewed after the image of him that created him ;—by it he is made
holy in heart and life. It creates in him all holy tempers, with
spiritual affections and heavenly-mindedness, until he is enabled to
comprehend with all saints, what is the breadth, and length, and
depth, and height, and know the love of God which passes knowledge,
and be filled with all the fulness of God.

3. He gave himself for us, that he might purify unto himself a
peculiar people ;—a people ransomed with a price ; released from
the bondage and servitude of the world and of Satan.

They are purified by the stripping off of the filthy garments of
the flesl, and cleansed by the washing of regeneration. They are
beautified and made estimable in his own sight, being adorned with
the graces of the Holy Spirit, and by inward and outward holiness,
they are fitted for every good work. He claims them as his peculiar
property ; and they are endeared to him as the price of his blood.
‘They are partakers of the divine nature, bearing his moral image
He sets his love upon them, and upholds them in his hand, that they
should not fear what man can do unto them. He taketh pleasure in
his saints, and rebuketh kings for their sakes, saying, Touch not mine
anointed. *

His people are a people of peculiar privileges. They not only
enjoy the protection and guardian care of the great Shepherd and
Bishop of their souls; but he leads them like a flock, and maketh
ON THE NATURE AND DESIGN OF THE ATONEMENT. 293

to lie down in green pastures. He exalteth them to a fellowship
with himself, that they may enjoy communion with the Father, and
with the Son. They are enabled to walk and talk with God, as he
has said, I will be their God, and they shall be my people; and I
will sup with them, and they shall sup with me. Being led by the
Spirit of God, they are the sons of God; and having received the
spirit of adoption, they cry, Abba, Father, with confidence, for they
know in whom they have believed, and their hearts are assured
before him, that as he is, so are they in this world: and when he
shall appear, they shall be like him.

Also in respect to their example before others. He hath purified
them unto himself a peculiar people. He hath sct them as a city
upon a hill that cannot be hid. Their holy and heavenly tempers
shed a lustre upon the profession of Christianity; while the sobriety
of their manners, their temperance and self-denial, reprove the gay
and dissipated world. The stability of their faith, and their fervent
piety ; the meekness and gentleness of their manners ; the patience
and fortitude with which they meet the common ills of hfe; the
readiness with which they forgive injuries; and, above all, that charity
which thinketh no evil, beareth all things and endureth all things—
render them a peculiar people in the estimation of all wise and good
men, and of peculiar excellence in society, and in the world.
They are the light of the world, the salt of the earth; and as such
they are commanded to let their light shine before men, that others
may see their good works, and glorify their Father which is in
heaven.

4. He gave himself for us, and redeemed us with a design to
qualify us for active usefulness in this world; that we should be
zealous of GOOD WORKS.

Our works of devotion are not to be confined to the closet ; but
are to be carried into the domestic and social circles: leading our
families and the families with whom we associate, to the throne of
grace. That with prayer and supplication, with songs of thanksgiving,
we may encourage and excite in each other gratitude and love to
God, and his holy worship. Our good works are to be seen in the
sanctuary of the Lord, by a strict attention to all the institutes of
his house, and by not forsaking the assembling of ourselves together ;
especially on the Lord’s day. Let it be consecrated to his worship ;
and let our souls call it a delight, the holy of the Lord, and honora-
ble ; not doing our own ways, nor finding our own pleasures, nor
speaking our own words; that we may feed upon the heritage of
our father Jacob.
~ Works of benevolence. The obligations of Christianity are not
limited to works of reciprocal justice between man and man; neither
294 REV. L. CLARK'S SERMON

is it sufficient to be able to say, “We have wronged no man, we
have defrauded no man :’? it is only the negative part of Christian
virtue to do no harm. But we are to do good, and be merciful,
even as our Father, which is in heaven, is merciful ; by supplying
the wants of the poor, relieving the distresses of the afflicted and
oppressed, and causing the widow’s heart to sing for joy. By caring
for the souls that God hath made, especially for the rising generation,
providing for their instruction in righteousness, encouraging Sabbath
schools and the distribution of religious books and tracts with the
Holy Scriptures; and, above all, by promoting the universal spread
of the gospel, by means of the living ministry. Support it at home,
and send it abroad. Thereis a vast field of missionary labor before
us, and God hath ordained the preaching of the gospel to be the
means of saving them that believe.

5. But we are to be zeauous of good works.

With the holy flame of loving zeal burning in our bosoms, we
shall not stop to make cold and philosophical calculations of the
amount of good we may possibly do at the cheapest rate. But we
shall be ready to do allthe good we can, at all times, and in all the
ways we cai; not measuring our bounty by the liberality of others,
but to the extent of the ability which God giveth. Neither is our
zeal to be estimated by the amount of what we do, for it will be
recollected that the poor widow who cast in her two mites was
applauded as having done more than all those who had cast in of
their abundance, for she of her penury had cast in all that she had ;
even all her living. The Scripture direction is, “ Do with thy might
what thy hand findeth to do.”’ Lay up thy treasure in heaven, that
thou mayest be rich towards God—rich in good works.

As the success of our good works depends upon the blessing of
God, and the influence of the Holy Spirit, all our works of charity,
all our efforts to promote the objects of Christian benevolence, all
our conversation, reproofs, and exhortations should be accompanied
with sincere and fervent prayer for the divine blessing upon the
objects of our labor. And all our labors should be with a steady
reference to the eternal happiness of ourselves and our fellow beings,
when every work shall be brought into judgment, with every secret
thing, whether it be good or whether it be evil.

The sacrifices of Christ and the redeeming influence of the gospel
should encourage and excite our zeal to perform good works. He
gave himself for us, and we should give ourselves to him and to his
cause. We are not our own, for he hath bought us with a price ;
therefore we should glorify God with our bodies and our spirits,
which are his.

God, in the dispensations of his providence and grace, has pre-
ON THE NATURE AND DESIGN OF THE ATONEMENT. 295

pared our way for extensive usefulness to almost all portions of the
human family. To barbarous and savage nations, as well as in
civilized and Christian countries, to soldiers and seamen, and to the
poor, the gospel is to be preached. There is already a host of men
redeemed from iniquity, purified and filled with the Holy Spirit,
and zealous of good works, who are prepared and willing to go into
all lands, brave all dangers, and undergo privations, suffer hardships,
and endure toils and labor to carry the good tidings of the grace of
God unto all people.

The voice of the missionary has already been heard in many parts
of Asia, of Afri¢a, in the isles of the sea, and in the wilds of Amer-
ica. And let every Christian heart be interested in the blessed work,
and by their liberality, and with one voice, let their motto be, Go, ye
missionaries of the cross, ye heralds of salvation, go into all the world,
and preach the gospel to every creature. Go publish the Saviour’s
love ; proclaim he died for all; his grace is free for all; and that he
gave himself for all, that he might redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works.

While our brethren in Europe are extending their missionary labors
in the east, and planting the standard of the cross ainong the numerous
nations upon the continents, and in the islands of the eastern hemisphere,
let us, with equal zeal, urge our way through the vast wilderness of the
west; unfurl the banners of Emmanuel to the benighted savages that
roam in the dark recesses of the forest, until the two grand encamp-
ments shall meet upon the shores of the Pacific, and a general burst
of hallelujahs to the Lamb, and of free grace, shall encompass the
globe.

Permit me now to say to my brethren in the ministry—God has
called you to a good work, as well as.a great work. The object of
your labor, the importance of the work itself, the difficulties you may
expect to encounter, and the impediments that must be overcome,
demand your most zealous and enterprizing exertions. The heavenly
Physician has entrusted you with the care of souls, and a fearful re-
sponsibility is laid upon you. You are placed as watchmen on the
walls of Zion, and if any perish through your fault, their blood will
be required at your hands. You are to give yourselves to reading,
and to exhortation; study to show yourselves approved unto God,
workmen that need not be ashamed, rightly dividing the word of truth
to be instant in season and out of season; reprove, rebuke, exhort
with all long suffering and doctrine. Besides your public administra-
tions, your pastoral duties are complicated and arduous, and require
much grace and patient perseverance. You are to instruct the igno-
rant, strengthen the weak, cheer and encourage the desponding by
skilfully applying the word of promise, and to feed the flock of Christ
that is committed to your charge. To become acquainted with the
296 REV. L. CLARK’S SERMON

wants and habits of the people, it is necessary to visit them from house
to house ; keeping back nothing that is profitable, testifying to all re-
pentance towards God and faith towards our Lord Jesus Christ :
showing yourselves examples to the flock in patience, in faith, and in
charity.

Your public labors, especially as connected with the itinerant sys-
tem, which enlarges the field of action, and opens an effectual door of
usefulness, demands your utmost zeal. You are to go forth; and, as
you go, preach, and teach the doctrine of the kingdom. Proclaim
the crucified Saviour as the atoning sacrifice and only mediator be-
tween God and man. Preach him.in the cities and villages, in towns
and country places. You are to traverse the mountains and the
plains, exposed to summer’s heat and winter’s cold ; to crosses, hard-
ships, and toils. ‘The itinerant life is a life of sacrifice and service ;
but it is the service of God our Saviour, and of his church which he
has purchased with his blood. From this consideration our zeal
should kindle to a flame; we are laboring for him who gave himself
for us ; for him who redeemed us from our sins, and hath purified us
unto himself as a peculiar people. Our gratitude should urge us on
in the blessed work of the Lord. Although feeble nature would
sometimes shrink from the privations and the difficulties of the work,
and our souls are ready to start back from the teriible responsibilities
that are involved in our calling ; yet when we recollect what the Lord
hath done for our own souls, we are enabled to say, our sufficiency is
of God and not of ourselves ; therefore, we will most gladly spend and
be spent, that we may cultivate the vineyard of the Lord. Our re-
gard for the interest of the church should excite our zeal in this good
work. Jtis the heritage of the Lord, and the purchase of our Sa-
viour’s blood. It is the labor and travail of his soul, and the fruit of
his tears and bloody sweat in the garden. He claims the church as
his own body, and the members of it are the members of Christ in
particular. They are endeared to him by the spirit of adoption and
grace. If we have any love for Christ, we should be zealous to pro-
mote the peace and happiness of his church, and we cannot see the
weakest or most unworthy of his members straying from the fold,
without the deepest solicitude and concern for their souls; but with
loving zeal, with earnest entreaties, we should pursue them, and, if
possible, bring them back to the Shepherd and Bishop of their souls.

God so loved the world that he gave his only begotten Son, that
whosoever believeth in him might not perish, but have everlasting life ;
and our love and zeal is not to be confined to the present number of
believers ; but we must love the increase of his kingdom, and, like our
divine Master, we must labor to seek and to save that which is lost.
The tenor of our commission is, to go into all the world and preach
the gospel to every creature. We are the ambassadors of Christ ;
ON THE NATURE AND DESIGN OF THE ATONEMENT. 297

he has sent us to his enemies, and we must in his name and stead
pray them to be reconciled to God.

If we have ever discovered the deplorable condition of guilty sin-
ners, and the purity and majesty of that holy law against which they
have sinned, and the dreadful penalty they have incurred; if we
have known the tezrors of the Lord, and believe in the fearfulness of
his judgments in the last day ; then should our zeal be aroused to per-
suade men, and to plead with, and warn them to flee from the wrath
to come, to escape the damnation of hell by flying to that Saviour
who gave himself for them that he might redeem them from all their
iniquities. And when we think of all that has been done to save our
fallen race, and the love of God our Saviour toa world of guilty sin-
ners; that he died for all, and is not willing that any should perish,
but that all should come to repentance ; that he is loving unto every
man, and gave himself a ransom for all to be testified in due time, and
that he ever liveth to make intercession ; and when we feel the effects
of divine benevolence kindling in our own bosoms; it is then that
the love of Christ constraineth us, and we are impelled forward in our
work, not counting our lives dear unto us, that we may finish our course
and the ministry which he hath given us.

Frvarty:—A due respect to the recompense of reward should
stimulate the zeal of all Christians, and Christian ministers, to be
faithful to the grace of God, and abound in every good work, look-
ing for that blessed hope and the glorious appearing of the great God,
even our Saviour Jesus Christ, when he shall come to be glorified in
his saints, and admired in all them that believe ; that he may say unto
them, ‘Come, ye blessed of my Father, inherit the kingdom prepar-
ed for you from the foundation of the world.” “'Then they that be
wise shall shine as the firmament, and they that turn many to right-
eousness as the stars for ever and ever ; for he shall gather his redeem-
ed from the four winds of heaven, and the Lord himself shall wipe
all tears from their eyes, and shall lead them to the fountains of life,
clear as crystal, issuing from the throne of God and the Lamb.”
The harmony of heaven shall be one general burst of praise—ro
HIM THAT HATH LOVED US AND GIVEN HIMSELF FOR US THAT HE
MIGHT REDEEM US FROM ALL INIQUITY, AND MAKE US KINGS AND
PRIESTS UNTO Gop FOREVER AND Ever. AMEN.

Qq
SERMON XXIII.

BY REV. ZACHARIAH PADDOCK,

CAZENOVIA, NEW YORK.

 

Delivered at the Dedication of a Church, in Scottsville, N. Y., in the year 1828 ;
also, on a similar occasion, in New Stockbridge, N. Y., 1830.

‘

THE CHURCH OF CHRIST, ITS FOUNDATION AND STABILITY.

Sr. Marruew, xvi. 18.

UPON THIS ROCK I WILL BUILD MY CHURCH; AND THE GATES OF HELL
SHALL NOT PREVAIL AGAINST IT.

Grear diversity of opinion is entertained in the worla respecting
the character of Christ. By many he is regarded as an impostor,
and his religion treated with perfect contempt. Others. appear
willing to concede to him the character of a good man, and of a great
prophet ; but, at the same time, strenuously deny that there was any
thing sacrificial or meritorious in his death. Others, again, entertain
more elevated conceptions of him: they believe him to be a kind of
super-angelic being, ranking somewhere between angels and God.
And there are still others who think they have the authority of inspi-
ration for believing him to be— The only wise God, our Saviour,”
—* The only Potentate, the King of kings, and Lord of lords.”

Tt seems, however, that this discrepancy of sentiment is not pecu-
liar to the present age: it existed, perhaps, even to a greater extent,
while the divine Redeemer himself was here upon earth, than it has
at any period since. ‘This fact appears probable from the connection
in which the text is introduced. 'The preceding context informs us
that “‘ When Jesus came into the coasts of Cesarea Philippi, he asked
his disciples, saying, Whom do men say that I, the Son of man, am?”
We cannot reasonably suppose that Christ addressed this interrogation
to his disciples because he was ignorant of the opinions which were
REV. Z. PADDOCK’S SERMON. 299

generally entertained respecting him. The end which he probably
had in view was, to get a declaration of their faith from themselves,
in order to confirm and strengthen them in it. Their reply was,
“Some say that thou art John the Baptist: some, Elias: and others,
Jeremias, or one of the prophets.” _

From this answer it would seem that the Pharisaic doctrine of the
metempsychosis, or transmigration of souls, at this time pretty gener-
ally obtained among the Jews ; for it was on this principle that they
believed that the soul of the Baptist, or of Elijah, of Jeremiah, or of
some one of the prophets had come to a new life in the person of
Christ. |

But, without stopping to comment on the faith of the multitude,
Christ continues his interrogation“ But whom say ve that I am ?”
To this Simon Peter, with characteristic forwardness, answered,
“Thou art the Christ, the Son of the living God!” This was a
concise, emphatic, and comprehensive confession of his faith: and
that his views respecting the character of his Divine Master were
perfectly correct, is rendered indubitable by what was said in reply ;
——‘ Blessed art thou, Simon Bar-jona: for flesh and blood hath not
revealed it unto thee, but my Farxer which is in heaven. And I
say also unto thee, That thou art Peter, and upon this rock I will
build my church ; and the gates of hell shall not prevail against it.”

The church of Christ, ats foundation, and stability, will be the
principal topics of discourse, on the present solemn and highly inter-
esting occasion.

I. WHat aRE WE TO UNDERSTAND BY THE CHURCH?

This is a question in the discussion of which theologians have
engaged with much warmth; and the answers to which, as given by
different individuals, have comprised considerable variety of opinion.
It does not, however, incorporate with our present design to enter at
all into the merits of this controversy. Such a course would be as
unprofitable as it would be foreign from our present object. All the
controversial bearings of the question will, therefore, be studiously
avoided. Our sole design is to give it such a consideration as will,
in our judgment, be best adapted to experimental and practical
purposes.

The primary meaning of the word church is simply an assembly,
congregation, or collection of persons ; the character of which asso-
ciation is to be determined by connecting circumstances: for the
original epithet may, with equal propriety, be applied to any con-
course of people, good or bad; gathered together for lawful or
unlawful purposes. Hence, it seems that some qualifying term must
be associated with the word church, in order to give it any fixed and
definite signification. That association of persons that we now con-
300 REV. Z. PADDOCK’S SERMON

template, is called the church of Christ ; meaning the whole com-
pany of Christians, wheresoever found.

The word, however, is sometimes used in a more limited or less
extensive sense. Thus it is unquestionably used by the compilers
of the thirty-nine articles. “ The visible church of Christ,” say they,
“is a congregation of faithful men, in which the pure word of God is
preached, and the sacraments duly administered, in all those things
that of necessity are requisite to the same.” For this use of the
word, they most certainly have the authority of the New Testament.
In that we read of the church at Colosse, at Corinth, at Ephesus,
&c., as well as the “seven churches of Asia,’ to whom the famous
Apocalyptic epistles were addressed.

But it is equally true that the term church, in the sense of the
New Covenant Scriptures, sometimes includes the whole body of
Christian believers, scattered, as they are, in different parts of the
world. Hence, in that comprehensive confession of faith, which we
call, for the sake of distinction, “the Apostles’ Creed,” it is
denominated the “catholic” or universal church: because it is
constituted of all the professors of Christianity, to whatever sect or
denomination they may belong. In this sense, the word church, in
our text, is most incontestably used.

The church of Christ and the unregenerate world form two distinct
bodies. Their characters are essentially different from each other.
It was upon this principle that Christ said to his disciples—“If ye
were of the world, the world would love his own; but because ye
are not of the world, but I have chosen you out of the world, there-
fore the world hateth you.” Thus also St. Peter, addressing him-
self to the “saints that were scattered abroad throughout Pontus,
Galatia, Cappadocia,” &c., says, “Ye are a chosen generation, a
royal priesthood, a holy nation, a peculiar people, that ye should
show forth the praises of him who hath called you out of darkness
into his marvellous light.” (1 Pet. ii. 9.) “My kingdom,” says
Christ, “is not of this world.” All attempts, therefore, to unite the
church of Christ with human governments must be both unconstitu-
tional and abortive. If associated, the one or the other will, in a
short time, lose its distinctive characteristics. As in chemistry,
certain opposing compounds produce broil and fermentation, until
one of the ingredients gets the mastery; so every effort to unite
church and state is an attempt to blend two principles $0 essentially
unlike each other, that they can never be made harmoniously to
amalgamate. ‘The church of Christ is, indeed, called out from the
world, and taught to regard its unholy friendship as “ enmity to God.”

This associated body of believers, the church, is represented in the
New Testament under various emblems. The metaphor employed
in the text is that of a well-constructed edifice. The same figure is
ON THE CHURCH OF CHRIST. Sol

elsewhere frequently employed.—* Ye are God’s building.” “Ye
also as lively stones are built up a spiritual house.” “ Know ye not
that ye are the temple of God?” “—— But Christ as a son over
his own house ; whose house are we.” Now the use of this figure
by the apostles was not a mere fortuitous circumstance, not a mere
rhetorical flourish ; they had a specific and obvious design in it: and
this design was to point out certain distinguishing characteristics of
Christ’s church. This will probably become the more evident as we
proceed.

Does a house generally occupy some conspicuous position? So
the church of Christ is “a city set on a hill, and cannot be hid.”

Has a house various component parts, all of which are requisite for
the perfection of the whole? So God has endowed his church with
various members, oflicers, and gifts; all of which are necessary to
constitute it a perfect habitation. In illustration of this thought, St.
Paul, in his Epistle to the Ephesians, affirms that God “gave some
apostles ; and some, prophets; and some, evangelists; and some,
pastors and teachers ; for the perfecting of the saints, for the work
of the ministry, for the edifying of the body of Christ : till we all
come in the unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of the
fullaess of Christ.” (Chap. iv. 1I—13.)

Is there a perfect adaptation to, and a mutual dependence upon,
each other, among the different parts of a well-finished edifice?
Thus it is with the church of Christ. The apostle from whom we
last quoted says, in the same epistle-—“ Ye are built upon the
foundation of the apostles and prophets, Jesus Christ himself being
the chief corer stone ; in whom all the building, fitly framed together,
groweth unto an holy temple in the Lord.” (Chap. ii. 20, 21.)

Does a house furnish a place of refuge from the storm and tempest?
So the church, being guarded and protected by the divine hand,
furnishes an asylum, ‘a strong hold,” for all of its members. Having
thus comprehensively brought to view the most prominent character-
istics of Christ’s church, let us proceed, in pursuance of our plan, to
notice,

Il. Ivs rounpation :—“Upon this rock will I build my church.”

But what are we to understand by this rock? Those who are
swayed by the Roman Catholic dogmas roundly assert that nothing
else is meant by it than Peter himself! According to this comment,
then, the whole Christian fabric is supported by ‘the arm of flesh!”
It rests not on the Rocx or Aces, but on one of Christ’s frail dis-
ciples !

NN ow, if this were the literal meaning of the text, we should be led
to regard it as an interpolation, as a declaration blasphemously
302 REV. Z. PADDOUK’S SERMON

imputed, by the pen of an enemy, to the Holy Ghost! We are,
however, driven to no such extremity. The passage, when rightly
understood and fairly interpreted, conveys a sense perfectly consistent
with the most orthodox faith. Peter, having confessed Jesus to be
“ the Christ, the Son of the living God,” was addressed by him in
the following words :—* Blessed art thou,” &c. “ And [ say unto
thee, that thou art Peter,” thou art my disciple, and art perfectly
correct in giving me this character; “And upon this rock,” this
Divine Being whom thou confessest me to be, “will I build my
church.” Any other interpretation would make the text speak a
language in direct opposition to the other parts of the sacred volume ;
and that Peter is not designated in our Lord’s words must be evident
to all who are not blinded by prejudice. Peter was only one of the
builders in this sacred edifice, and, therefore, could not be the founda-
tion of it. Besides, Christ is every where represented as being the
only foundation of his church. “ For other foundation can no man
lay than that is laid, which is Jesus Christ.” (1 Cor. iii. 11.)
“Thus saith the Lord, behold I lay in Zion, for a foundation, a stone,
a tried stone, a precious corner stone, a sure foundation.” (Isa.
xxviii. 16.) This prediction St. Peter was so far from thinking
fulfilled in himself, that he applied it directly to Christ: see 1 Epis.
chap. ii. and sixth verse. “Ye are built,” says St. Paul to the
Ephesians, ‘‘ upon the foundation of the prophets and apostles, Jesus
Christ himself bemg the chief corner stone.” (Chap. ii. 20.) In
making this declaration the apostle most probably had in mind the
22d verse of the 118th Psalm,—'The stone which the builders
refused, the same has become the head stone of the corner.”

A rock or stone has two properties which render it peculiarly
suitable for a foundation, viz. strength and stability: it is both solid
and durable. Now if this figure has any force, it must mean that the
Lord Jesus Christ possesses certain characteristics which correspond
to these properties in a good foundation. But, let me ask, if he were
only a man, or even a super-angelic being, but still a mere creature,
could he be regarded as a good and sufficient foundation for the,
church of the living God? However exalted his rank, if he be only
a creature, he must be dependent ; and, consequently, has no inhe-
rent, ‘unoriginated strength to impart or exert in the support of those
who confide or trust in him for salvation. The very nature of the
case, therefore, shows that he must be something more than a man,
something more than an angel: in.a word, that he must be Gop, not
in a subordinate, but in the highest sense of the word, in order to
afford us any ground of trust and security.

But a doctrine of such infinite importance to the fallen family of
Adam is not left to be supported by merely inferential testimony : it
is sustained by the clear, explicit, repeated, and positive declarations
 

ON THE CHURCH OF CHRIST. 303

of the word of God. But our limits, you perceive, will not admit of
our discussing, very extensively, the question of our Saviour’s supreme
divinity and Godhead. A few passages of scripture must, however,
be introduced.

The first we would notice is recorded in the eighth chapter of St.
John’s Gospel. We are here informed that our Saviour said, in a
public address to the Jews,—‘‘ Abraham rejoiced to see my day, and
he saw it and was glad. Then said the Jews, thou art not yet fifty
years old, and hast thou seen Abraham?” He replied —* Verily,
verily, I say unto you, Before Abraham was, I am!’’—Let us inquire
a little into the import of this declaration of our Saviour. He here
proposes himself to his countrymen as their Messiah; that grand
object of hope and desire to their fathers, and particularly to this first
“father of the faithful, Abraham.” But his countrymen, not ac-
knowledging his claim to the character of the Messiah, and therefore
not allowing his supernatural priority of existence to Abraham, chose
to consider his words in a signification merely human. “ Then said
the Jews unto him, Thou art not yet fifty years old, and hast thou
seen Abraham?” But what does our Saviour reply to this low and
gross comment,upon his declaration? Does he retract it, by warping
his language to their poor perverseness ; and thus waive his preten-
sions to the assumed divinity? No! To have so acted would have
been derogatory to his character, and injurious to their interests. He
actually repeats his claim to the character. He actually enforces his
pretensions to a supernatural priority of existence. He even height-
ens both. He mounts up far beyond Abraham. fle ascends above
all. the orders of creation, and places himself with God at the head
of the universe. He thus arrogates to himself all that high pitch of
dignity, which the Jews expected their Messiah to assume. This
he does in the most energetic manner which his-simplicity of language,
so natural to inherent greatness, would possibly admit. He also in-
troduces what he says with much solemnity in the form, and much
more in the repetition. “Verily, verily, I say unto you, Before
Abraham was, | aw.” He says not of himself as he says of Abraham
—‘ before he was, I was.” This, indeed, would have asserted his
priority of existence: but it would not have been sufficient to declare
what he now meant to assert, namely, his full claims to the majesty
of the Messiah. He, therefore, drops all forms of language that
could be accommodated to the mere creatures of God, and arrests one
that was appropriate to the Godhead itself.“ Before Abraham was,”
that is, before he was made, “I au.” He thus gives himself the
signature of uncreated and continual existence, in direct opposition to
contingent and created. He says that

“ An eternal now for ever lasts,”
304 REV. Z. PADDOCK’S SERMON

with him. He attaches to himself that very stamp of eternity which
is appropriated to the Godhead in the Old Testament, and from‘
which an apostle afterwards describes “ Jesus Christ”? to be “the
same yesterday, to-day, and for ever.” Nor did the Jews pretend to
misunderstand him now. They could not. They heard him di-
rectly and decisively claiming, the noblest rights of their Messiah, and
appropriating to himself the highest honors of their God. Accord-
ingly, they took up stones to cast at him as a blasphemer, what indeed
he was in his pretensions to be God, if he had not been in reality
both their Messiah and their God. But he instantly proved himself
to their very senses to be both, by exerting the energetic powers of
his Godhead upon them. For “he hid himself,” rendered himself
invisible, “and went out of the temple, going through the midst of
them, and so passed by.”’*

The character here assumed by Christ is attributed to him in all
the apostolic epistles. “In him,” says St. Paul to the Colossians,
“ dwelleth all the fulness of the Godhead bodily.” (Chap. ii. 9.)
Again : “ By him were all things created that are in heaven, and that are
in earth ; whether they be thrones, dominions, principalities, or powers ;
all things were created by him, and for him: and he is before
all things, and. by him all, things consist.” (Chap. i. 16, 17.)
And again, in his Epistle to the Philippians, he affirms that Jesus
Christ, “being in the form of God, thought it not robbery to be EquaL
with God.’ (Chap. ii. 6.) St. Jude expressly calls him “ the only
wise God, our Saviour ;” thereby authorizing the inference that if
there be any other God, he must be, at least comparatively, a foolish
one! And besides, he calls him “ our Saviour ;” a character which
is exclusively claimed by the Jehovah of the Old Testament. When
addressing himself to his ancient people, through the medium of the
prophet Isaiah, he says, “Iam the Lord thy God, the Holy One of
Israel, thy Saviour.” (Chap. xlui. 3.) “I, even 1, am the Lord,
and beside me there is no Saviour.” (Verse 11.) “Look unto me
and be ye saved, all the ends of the earth; for I am God, and there
is none else.” (Chap. xlv. 22.)

The same prophet, elsewhere, anticipating the complex character
and offices of the Messiah, says, ‘‘ Unto us a child is born, unto us a
son is given: and the government shall be upon his shoulders: and
his name shall be called Wonderful, Counsellor, the mighty God, the
everlasting Father, the Prince of Peace.” (Chap. is. 6.) The
prophet here contemplates the humanity, as well as divinity, of the
Lord Jesus. The union of these two natures in his person was in-
dispensably necessary to constitute him the Saviour of lost and per-
ishing sinners. Hence, when St. Paul would set forth the appropri-

 

* See Whitaker on this passage.
ON THE CHURCH OF CIIRIST. 305

ateness of his character, as the Mediator between God and man, he
exclaims—“ Great is the mystery of godliness; God was manifested
in the flesh!” “ He took not on him the nature of angels, but the seed
of Abraham.” “It behoved him in all things to be made like unto
his brethren,” that is, in all things requisite to the perfection of human
nature, “that he might be a merciful and faithful High-Priest, in
things pertaining to God.” Accordingly, his incarnation is celebrated
as one of the grandest and most important events ever recorded in
any history, human or divine. An angel was commissioned from the
courts of heaven to announce to the shepherds in the field the birth
of the Divine Redeemer. ‘Fear not,” said this celestial messen-
ger; ‘for behold I bring you glad tidings of great joy, which shall be
unto all people; for unto you is born this day, in the city of David,
a Saviour, which is Christ the Lord.”*

It was by his incarnation, ministry, suffering, death, resurrection,
ascension, and intercession, that the glorious plan of redemption
was carried into successful operation. Here, then, my brethren,
you see ihe foundation of the Christian’s hope,—the basis of that
spiritual temple, in which all true believers are “ living stones.” Here
you behold that “sure foundation,” that “tried corner stone,” upon
which the suprewe Arcuitect is “building up Zion.” A God of
infinite wisdom will build on no other foundation than the rock of
ages. :

Having thus noticed the church of Christ and its foundation, it
remains that we consider,

Il. Irs stasmity :—‘ The gates of hell, shall not prevail
against it.”

By the “gates of hell,” we should probably understand the machi-
nations and powers of the invisible world. Anciently, the gates of
fortified cities were used to hold councils in ; and were usually places
of great strength. It may be remarked, also, that in the writings of the
ancients the term “gates” signifies, by a usual metonymy, the troops
or military forces which issue forth from them. Our Lord’s expres-
sion seems to mean that neither the plots, nor stratagems, nor strength
of Satan and his angels ¢ should ever be able to succeed in demolish-
ing that spiritual temple which he himself had resolved to rear, based
upon the Rock of eternal ages; that not all the powers of darkness,
however inveterate their malice, or however firm their alliance, should
ever effect the extirpation of his church; but that he would, in suc-
cessful resistance of all opposition, establish and build it up.

The church of Christ has enemies. It has always had them.

 

* This Sermon was originally delivered on Christmas day.
t Dr. A. Clarke.
Rr
306 REV. Z. PADDOCK’S SERMON

Ever since the apostate spirits were cast down from the realms of
light, truth and righteousness have had their unceasing adversanes,
their malignant foes. And, strange as it may seem, a great part of ©
our species are opposed to the cause of God, notwithstanding that
cause involves their dearest interests in both worlds! They appear to
be willing and faithful allies of the prince of darkness! The truth
of this position may be fully sustained by appealing to painful, but
still perfectly well-attested facts. _

Immediately after the ascension of Christ, his infant church was
assailed by the Jews with a torrent of persecution. It was not
enough for them to crucify “the Lord of life and glory ;” they were
bent upon the destruction of all who were called by bis name: and
in execution of their wicked purposes, they laid, wherever they could,
rude and barbarous hands on the innocent and unoffending disciples of
the Prince of peace. And as soon as the political constitution of
the Jews was destroyed, and they ceased to be a nation, the heathen
took the work of persecution into their hands; and they made furi-
ous and bloody work of it, indeed. Thousands and tens of thousands
of the humble votaries of the cross were inhumanly immolated, dur-
ing the reigns of Nero, Domitian, and their brutal successors. But,
notwithstanding all this, the work of God still went on, and conver-
sions were daily and numerously made to the Christian faith. It was,
indeed, ascertained, and became a proverb, that “The blood of the
martyrs was the seed of the church!” At length, however, the
enemy found that he could not in this way succeed; and very adroit-
ly changed his method of attack. He, all at once, put on the guise
of a friend; and, under the reign of Constantine, effected a union of
church and state: and now his plan was successful, even to Satanic
admiration. Tt is true, nominal Christianity spread with unprece-
dented rapidity; but, at the same time, real, vital, experimental
godliness decreased, in exact proportion. ‘The once humble disciples
of Christ, being clothed with civil authority, were inflated with pride,
and “ fell into the condemnation of the devil.” | Religion degenerat-
ed into an unmeaning round of rites and ceremonies: and the nom-
inal church became, to a very great extent, a prey to bigotry, super-
stition and priestcraft. But even then there were many who would
not submit to “‘ wear the mark of the beast,” who disdained to “ bow
the knee to Baal, and who, amidst surrounding corruptions, continued
to be the favorites of Heaven.

“The mystery of iniquity,” however, ‘continued to work,” and
to diffuse its deleterious influence, until the sixteenth century ; when
the fire of reformation was kindled in Germany, by the immortal
Martin Luruer. And, even then, every effort was made, which
Romish pains and penalties could make to extinguish this grateful and
hallowing flame. But, being fanned by the gentle breezes of the
ON THE CHURCH OF CHRIST. 307

Holy Spisit, all the floods of persecution which were poured upon it
did but litle to impede its progress; and soon it enwrapped, and
enlightened, and warmed the whole European continent !

And now the church of Christ was destined to experience a new
species of opposition. Those very skeptic philosophers, who had
rested quiet and undisturbed under the reign of Romish superstition,
cried out most vehemently as the work of reformation advanced, and
aimed their shafts, not at the corrupt hierarchy, but most cordially
united with it in persecuting the saints of the Most High God. But
their opposition, however base and unkind, had, on the whole, a most
friendly influence: for it taught the true disciples of Christ that no
confidence was to be reposed in the friendship of the world ; it taught
them to act in concert ; and to rely exclusively upon omnipotent aid
for protection. ‘The consequence was, they achieved a most glorious
victory.

Infidelity then, fairly beaten, sounded a retreat from the field of
action; but has since, at different periods and with various success,
sallied forth upon the armies of the living God. This unchaste
cause—the cause of infidelity—appears in complex forms, and its
votaries range themselves under different banners ; but their object is
the same—the subversion of Christian institutions, and the complete
prostration of the religion of the Bible. The whole combined forces
of the prince of darkness appear now to be meditating a general
attack. But however vast their number, or however imposing their
aspect, let not the soldiers of the cross be intimidated. Christ has said
he “ will build his church, and that the gates of hell shall not prevail
against it.” All the attributes of God are pledged for the protection
of his militant charge. He will be a wall of fire round about his
church, and underneath her he will place his everlasting arms. His
omnipotent hand still rolls along the mighty wheels of providence :
heaven, earth, and hell are subject to his sway. What though all the
intelligent beings in the whole universe should combine their energies
with a determination to thwart his designs! Ah! a worm raising its
head against the heavens, an atom boasting that it will heave the
earth from its centre, affords but an infinitely feeble emblem of the
vanity and arrogance of such a combination.

Resting, then, on the promises of a God, almighty and infinitely
faithful, the church may, with perfect security, bid defiance to all her
enemies. She may adopt the Janguage of the prophet Isaiah:
“Associate yourselves, O ye people, and ye shall be broken to
pieces ; gird yourselves, and ye shall be broken to pieces; take
counsel together, and it shall come to nought ; speak the word, and it
shall not stand: for our God is with us.” (Chap. viii. 9,10.) Let
her foes be ever so numerous or powerful, “ The daughter of Zion
will shake her head at them, she will laugh them to scorn.” Let
308 REV. Z. PADDOCK’S SERMON

some new Dicclesian, if he please, declare that he will utterly destroy
the Christian superstition ; and attempt, by dint of war, to demolish
that spiritual temple, of which Christ is the foundation ; and it will
again be found that all these attempts, like the arrows which the
Parthians vainly directed at the sun, will return winged with ven-
geance on the heads of those who aimed them. Let the united
strength of earth and hell assail the Zion of our God; she shall
stand unmoved and undaunted; for she is based upon the rock of
ages: Jehovah, God of hosts, throws his buckler before her, and his
faithfulness is her rere-ward.”*

The church of Christ shall not only stand, but, according to our
text, she shall be built wp: “ She shall become the praise and the joy
of the whole earth.” We might introduce many prophecies, as well
as promises, to confirm the doctrine here advanced. But as we
have already protracted our discourse to an unpremeditated length, a
few must suffice.

Isaiah, looking down through succeeding ages, exclaims, “It shall
come to pass in the last days that the mountain of the Lord’s house
shall be established in the tops of the mountains, and shall be exalted
above the hills, and all nations shall flow unto it.” (Chap. ii. 2.)
The Psalmist assures us that Messiah “shall have his dominion from
sea to sea; and from the rivers to the ends of the earth:” that “ all
kings shall fall down before him, and all nations serve him.” And
when the future fortunes of the church were displayed in prophetic
vision to John, the revelator, “ He saw an angel fly in the midst of
heaven, having the gospel to preach to them that dwell on the earth,
and to every nation, and kindred, and tongue, and people: and he
heard the seventh angel sounding, and there were great voices in
heaven, saying, The kingdoms of this world are become the kingdoms
of our God and his Christ, and he shall reign for ever and ever.”
“ He inust reign,” says St. Paul to the Corinthians, “till he has put
down all rule and authority.” Yes! yes! my brethren, “the little
stone,” which Daniel saw cut out of the mountain without hands, is
destined, ere long, to “ fill the whole world!” “And the kingdom
and dominion, and the greatness of the kingdom under the whole
heaven shall be given to the people of the samts of the Most High,
whose kingdom is an everlasting kingdom, and all dominions shall
serve and obey him.” (Dan. vii. 27.)

And, my brethren, do not heart-gladdenmmg facts clearly indicate
that these prophecies are in a rapid course of fulfilment ? The gos-
pel is now spreading throughout the four quarters of the world, and
the Bible translating into all the different languages. spoken by the
widely scattered progeny of Adam. And the blessing of God seems

 

* See Dr. H. Kollock’s Missionary Sermon.

4
ON THE CHURCH OF CHRIST. 309

to attend every effort made for the extension of the Redeemer’s
kingdom. Revivals of religion are becoming frequent and extensive.
There is a gathering round the standard of the cross, and a crowd-
ing to the gates of Zion. The sound of redemption is rolling from
valley to valley, and reverberating from hill to hill. We see; in
almost every direction, temples rearing for the public worship of God,
and institutions forming for the promotion of pure and undefiled
religion. How astonishing that in this country, inhabited a few years
since only by the most depraved pagans, the church of Christ should
find a peaceful asylum, and should herself become the refuge of
countless myriads! And her holy privileges were, perhaps, never
sought and found by a greater number of precious souls, than at the
present era. In the Methodist Episcopal church alone, there has
been, during the last year, an increase of nearly 40,000 members;
an increase considerably exceeding that of any former year since her
organization in the United States. And, my brethren, this work
must go on; for it is the work of God, and he can always find means
and instruments to accomplish his benevolent designs, touching the
regeneration of our sinful world. In vain shall infidelity raise its
voice ; in vain shall wicked men and fallen spirits ‘“ take counsel
together against the Lord, and against his anointed :” “He that
sitteth in the heavens shall laugh ; the Lord shall have them in de-
rision.””

Our subject suggests several practical reflections, with a few of
which we shall close the discourse :—

1. Et teaches us a lesson of Christian charity.

As the church of Christ includes all true believers, to whatever
sect or denomination they may belong, they should not regard each
other as “strangers and foreigners ;” but as “fellow citizens,” and
members of the same “ household of faith.” We are far from think-
ing it a misfortune that there are different sects of professing Chris-
tians. If but one denomination existed on earth, it is highly probable
that there would be nearly or quite as much diversity of religious
opinion as there now is. This would give rise to intestine broils,
which would be likely to destroy the whole church. As it now is,
every rational Christian can find some religious body with which he
can cordially unite in Christian fellowship. But while we have our
different and appropriate banners, let us remember that we all belong
to Emmanuel’s army, and that it is only by acting in concert that we
shall ever succeed in “ putting to flight the armies of the aliens ;”
that we shall ever be able to stop the mouths of gainsayers, and
silence the clamor of infidelity. Towards such a union much has
been done, during the last half century ; but much more remains to
be done. Let every lover of that gospel that breathes “ peace on
earth and benevolence among men,” contribute something towards

a.
310 REV. Z. PADDOCK'S SERMON

bringing about this happy state of things. Let every friend of the
Saviour pray that bis church may, as in the apostolic days, be “of
one heart and of one mind.” The wranglings and bickerings of
professing Christians have done more disservice to the cause of. reli-
gion than the writings of a thousand infidels! O let us, then, “be at
peace among ourselves.” If we must provoke one another, let it be
only to love and good works. Let us again constrain an unbelieving
world to exclaim, “ Behold, how these Christians love one another !”

2. Our subject suggests serious inquiry.

Upon what foundation are we building? Is the Rock of ages our
rock? Upon what basis.are we predicating our hopes of heaven?
These, my brethren, are far from being questions of mere idle curi-
osity: they bear immediately and specially upon our spiritual
and eternal interests. And if there ever was a time, since the estab-
lishment of the church on earth, when questions like these should
receive a calm and candid answer, the present is that time. It is a
day of rebuke and blasphemy. The supreme divinity of the Lord
Jesus is not only impiously called in question, but openly derided by
many who profess to believe in the divine authority of the Holy
Scriptures !

This class of semi-infidels has been rapidly augmenting and
gaining strength during the last fifteen or twenty years. Certain
sections of the east have been sending out by scores the abettors of
Unitarianism, and thereby diffusing its deleterious sentiments through-
out our land. With these sentiments our American Zion is, if we
mistake not, at this time seriously and alarmingly threatened. Hence
we feel it our solemn duty, while dedicating this house to the worship
of Almighty God, to raise a warning voice against the indulgence of
any sentiments that may tend, however remotely, to bring in question
the essential divinity and supreme Godhead of him who is laid in
Zion for a foundation. To adopt the language of an eloquent
divine,* to whom we have once before referred, we would say—Wo
to that man who shall ever stand in this desk, and attempt to lay any
other foundation,—that shall present any other ground of a sinner’s
acceptance with God than the atoning blood and justifying righteous-
ness of Emmanuel,—that shall attempt to derogate from the essential
glories and mediatorial perfections of the Son of God! Should such
a one ever stand here, and, under the garb of a minister of the
Redeemer, assail those great truths which are our only hope, accurs-
ed be the eloquence or ingenuity that he may employ to diminish our
attachment to the cross of Christ! Should such a one ever occupy
this desk, whatever may be his talents or acquirements, the powers of
his mind or the graces of his manner, you may then write on the

 

* Dr. Kollock.
ON THE CHURCH OF CHRIST. 314

walls of this sanctuary, Icuasop; for the glory will have de-
parted!

3. Finally, the subject calls loudly for renewed activity in the cause
of Christ.

When Christ promised to establish and build up his chureh, he did
not make the promise to encourage apathy, but to stimulate exertion.
When God assures his people that Amalek shall be destroyed, do they
sit down and wait the fulfilment of the promise? No! The hands of
Moses are immediately uplifted in prayer, and the sword of Joshua
courageously wielded. In like manner, when the prosperity of the
church is foretold and promised, it is not to make us negligent and
inactive, but to strengthen our faith and prompt us to holy enterprise.

Before the church shall arise to that pitch of glory and perfection
to which she is predestined to arise, she must pass through many
severe conflicts. ‘Through whatever difficulties she may have already
passed, her warfare is not yet accomplished. Other battles are to be
fought, and other victories to be won. All, therefore, who are de-
sirous to see Christ victorious over principalities and powers, and all
the potent enemies of his government, must contribute their utmost
towards the achievement of the victory. We must come up to the
help of the Lord against the mighty; always remembering that the
weapons of our warfare are not carnal, though mighty through God
to the demolishing the strong holds of Satan.

God carries on his work of saving souls and building up his church,
in a great measure, by human means. Consequently, we may and
should instrumentally contribute towards the advancement of his work.
To do this, we must faithfully discharge those duties which are con-
nected with our respective stations in the church.—And now, men,
brethren, and fathers, what say you to these things? Shall we deny
ourselves the honorable and lofty distinction of being workers together
with God? No! your conduct says, No! This neat, well-finished place
of worship, reared by your charity and industry, says, No!

But let me remind you that you have one more important duty to
perform in furtherance of this work; I mean the duty of PRAYER.
All your efforts will be unavailing without the divine blessing. Our
sufficiency is of God. But unsought, unsolicited, his help and blessing
cannot be reasonably expected. Let this house, then, be emphatically
a house of prayer. Let no trivial consideration keep you from it ;
and when you assemble here, remember that the prosperity of the
church very essentially depends on the fervency of your prayers, and
the purity of your devotions. Let us enter more than ever into the
spirit of that incomparable compend of devotion—* the Lord’s
prayer”—and especially that part of it in which we are taught to pray
—Tuy KINGDOM COME : THY WILL BE DONE ON EARTH, AS IT IS IN
neaven. AMEN.
SERMON XXIV.

BY REV. AARON LUMMUS,

BOSTON, MASS.

>

THE NATURE AND IMPORTANCE OF GROWING IN GRACE

2 Perer m. 18.

BUT GROW IN GRACE,

To a pious mind there is music in the very sound of the word
Grace: and so there will be in heaven for ever, when the golden
harps are set to those ever-during anthems, the burden of which will
be—Grace in our redemption, conviction, pardon, renewal in the
image of God, preservation, and final glorification. Parkhurst ex-
plains the term Xagis [grace] to mean, among other things,—“ 1,
Favor, acceptance, whether with God or man. 2. 4 favor, a kind-
ness granted or desired. 3. A benefit. 4. When spoken of God
or Christ, it very often particularly refers to their free and undeservea
favor or kindness tn the redemption and salvation of man. 5. The
gracious and unmerited assistance of the Holy Spirit,” i.e. as I
think, either “in his miraculous gifts, or his operations and influences
on the hearts of believers in general :” although he does not admit
the latter definition. “The general idea of the word,” says Buck,
“as it relates to God, is his free favor and love.” Among other
definitions, Johnson gives the following, which well comport with the
Scripture use of the term: 1. “ Favor, kindness. 2. Favorable in-
fluence of God on the human mind. 3. Virtue, effect of God’s in-
jluence. 4. Pardon.” Butterworth gives no less than eighteen
definitions of the word: the most important of which are, “1. Justi-
Jication by the righteousness of Christ imputed. 2. Conversion to
God, and sanctification by the powerful operation of the Holy Spirit.”
The above expositions of the term are not contradictory to one another,
but, taken together, give us a clear and evangelical idea of its mean-
ing, Viz. THE UNMERITED AND MERCIFUL Favor oF Gop.
KEV. A. LUMMUS’S SERMON. 313

Grace, in the New Testament, is often said to be “of our Lord
Jesus Christ.” This appendage is very fitly and usefully added;
as our Lord Jesus Christ is the grand medium, by whose vicarious
sufferings grace was purchased for us, and through whose availing
intercession it now descends to us. Therefore it should never be
forgotten, that all the grace of God to man is “ of” and through our
Lord Jesus Christ. To him, with the Father, and the Holy Ghost,
be all the praise and glory, while we enjoy the fruits, or reap the
rewards of grace. Man could not redeem himself, angels could not
help him; all was darkness and despair, till help was laid on One,
who is “ mighty to save.” The Father gave him, and he gave him-
self for us; to become incarnate, taking all the innocent infirmities of
mortal human nature ; laboring, suffering, dying to redeem us. But
he rose triumphant from the grave; and, not forgetting the object of
his incarnation, “he ever liveth to make intercession for us.” From
his meritorious passion, and intercession in heaven for men, flow all
the blessings implied in that precious word Grace: therefore it is
properly, “the grace of our Lord Jesus Christ.”

In numerous places where this word is used in the Bible, and in
our text particularly, it is expressive of inward holiness ; as this im-
plies pardon, sanctification, conformity to the moral image and re-
vealed will of God: all of which we obtain through the mercy of
the Father, the mediation of the Son, the mward operation and
influence of the Spirit. This is wamerited favor; a state of mind
which we could never attain by our unassisted efforts. This implies
not only a change in our relation to God, from being aliens and
enemies, to becoming children, friends, and obedient servants ; but an
entire moral revolution in the heart; in the desires, tempers, objects,
and motives; the current of the thoughts and affections is turned,
spiritual death is removed, and spiritual lite infused into the soul. So
high and holy is this work, that 1t could not be wrought by angels;
omnipotency, joined with infinite mercy, alone can accomplish it.

In further pursuing the subject, we shall,

I. Expiain THE APOSTLE’S EXHORTATION IN THE TEXT, and
II. Ewrorce Ir BY VARIOUS. CONSIDERATIONS,

I. The exhortation ts to be explained.

1. The apostle would have all that have come into the. state of
grace which has been specified, hold fast whereunto they have attained.
He knew, from sad experience, that it is possible for those who have
been thus enlightened, made partakers of the heavenly gift, tasted
the good word of God, and felt the powers of the world to come,
to fall into sin. After following Christ for at least three years ; hear-
ing his wonderful sermons, beholding his immaculate example,

Ss
314 REY. A. LUMMUS’S SERMON

witnessing his astonishing miracles, preaching in his name, and even
after having been an eye-witness of his transfiguration, Peter himself
had denied Jesus; positively and repeatedly denied him—denied him
publicly ; and that only on being accosted by a maid. as one of his
followers. He therefore knew the guilt and horrors of a backslider,
the keen and bitter pangs of a second repentance. Now he comes
forward to warn all Christians against the like offence.

2, Not only would he have us stand fast in a state of grace ; but,
as the only way in which we can stand, he would have us grow, i. e.
go forward, increase, and improve therein. This state of grace,
however exalted and glorious a thing it is to be a child of God, may
be abundantly improved. We may progress continually in the grace
of God. But in order to grow in grace effectually, the whole subject
should be understood, the whole length of the heavenly way must
be marked out in the mind, and we must look definitely at the whole
of our privilege and duty as Christians. God requires perfect holi-
ness in his people; that they love him with all the heart; that they
serve him, in all things, with a single eye to his glory, not doing their
own will in any thing, but in all things saying, “‘ Thy will be done”
—‘not as I will, but as thou wilt.” But this cannot be fulfilled
while any sin dwells in the soul. Therefore God las promised “to
circumcise our heart, that we may love him with all the soul,”—*“.to
cleanse us from all unrighteousness,”—*“ that the blood of Christ
shall cleanse us from all sin,”—* to fill with righteousness those who
hunger and thirst after it,’—“ to sanctify us wholly, and preserve us
blameless.” And to confirm our faith, he hasin the Scriptures given
us many examples of this advanced state of grace. Enoch walked
with God three hundred years, and was translated. Abraham was a
pattern of perfect faith ; Moses, of perfect communion with God ;
Job, of patience; Solomon, of wisdom; Caleb and Joshua, of
fidelity in the midst of a nation of half-hearted professors ; David,
of perfect devotion ; John, and others to whom he alludes, of perfect
love ; Paul, and many of his brethren, experienced the same kind
of perfection in grace. This doctrine of Christian perfection should
be understood and believed. These commands, promises, and
examples of entire holiness should be set up in our minds as the
standard of our attainments, as the mark of our high calling, to which
we are bound by the law, invited by the promises, and incited by the
example of these holy men of God.

3. But from this advanced state in grace our unsanctified hearts
will naturally recoil, and we shall go not up to our entire inheritance,
unless the excellency of it draws us, and a deep conviction of its
necessity impels us to the conquest. Our remaining unbelief has an
astonishing power over us; stupidity and blindness of mind have yet
a castle in the heart; so that it will never be wholly possessed by
ON GROWING IN GRACE. 315

Emmanuel, without a mighty struggle. Therefore we must rein up
our minds to this great work, set the holy requisitions of the divine
law before our eyes, and earnestly pray to God that we may. not
recede from the warfare, that we may not rest in our entrenchments,
while one corruption remains alive in our hearts. If we look at any
thing short of this complete victory, we shall pay dearly for our tardi-
hess: every parley we hold with inbred sin strengthens the foe, and
exceedingly weakens our graces. Hence itis that so many sincere,
though feeble believers, go halting, doubting, fearing; go forward and
then backward, throughout a great portion of their lives.

4. In order to grow in grace, we must be faithful to the light we
have received. If others do not see or believe with us, we must not
follow their light, but the measure which God hath given to us;
otherwise, how shall we render up our account toGod? Every man
must choose, act and answer for himself. Now we know that secret
prayer, meditation, self-denial, reading and hearing the word, social
and family prayer, baptism and the Lord’s supper, associating with the
church of God, are means of grace appointed by the Author of salva-
tion: we know also that honesty, industry and economy are civil
duties, which as Christians we are to observe faithfully : that affection,
fidelity, and a due performance of every domestic duty are required of
us in the circle of our relatives ; that honor, justice and kindness are
due from us to each other, as citizens and neighbors; and according
to these convictions we must conduct in all things, or we cannot ad-
vance to all that grace which God hath set before us.

5. Growing in grace implies a diligent use of all those public,
social, and private opportunities of waiting upon God, which his
providence allows us to enjoy. Prayer, reading and hearing the
gospel, &c. are the ordinary means of salvation ; and in the faithful
use of them we are to seek a maturity of grace. We should grow
in grace and knowledge under every sermon, exhortation, and prayer.
Every chapter we read in the sacred volume, every page in any other
good book, should lead us nearer to the fountain of light and grace.
Every prayer offered by us should bring down some new token of
divine mercy to our souls. If we are ministers of the sanctuary,
every sermon we preach should be first written on our hearts by the
Spirit of God; the same Spirit should be invoked to attend us in the
pulpit : then the proclaiming of gospel truth will profit others, and
return in abundant blessings to our own souls. It is equally the priv-
ilege of ministers, as of other believers, to be quickened and re-
freshed in the duties of God’s house: but wo to that man who
forgets or neglects his own soul, while professedly labormg to save
others. But if we preach not a present, free and full salvation by
faith, we cannot enjoy it ; and perhaps we cannot advance this work
316 REV. A. LUMMUS’S SERMON

in our own hearts more effectually. than by sincerely, humbly, and
faithfully enforcing it upon others. :

6. We are sometimes urged onward in the path of holiness, by
circumstances which seem to be altogether against us; as a ship at
sea may be furiously driven, by gales and tempests, directly towards
her port. Our losses, crosses, trials, temptations, and various suffer-
ings afflict and toss us about on the sea of life; but always bring us
nearer the harbor of eternal rest, if they are met and endured ina
right spirit. Therefore, these apparently adverse circumstances should
be met with resignation and firmness, endured with patience and
faith. It is more agreeable to our nature for things to go onina
smooth and even manner; but our Divine Physician sees that violent
and bitter remedies are sometimes necessary for the health and salva-
tion of our souls. By these apparently severe dispensations we are
driven to prayer, seriousness, humility, deadness to the world, and a
greater nearness to God. From these considerations it is manifest,
we ought never absolutely to wish our sufferings less ; but when we
pray for their removal, to say with our blessed Master—‘ Not as I
will, but as thou wilt.” The more reconciled we are to the will of
God, the better it will be for us in all circumstances.

7. Amid all the convictions, works and sufferings of those who
are aiming to grow in grace, it should be remembered that nothing is
gained without faith. ‘This act of the mind does more in one hour,
than every thing else without it can do in an age. Some ask for
faith, as if it were the peculiar, distinct gift of God; without consid-
ering, that God cannot give it independently of their own agency.
We do not ask him to give us prayer ; but faith is as much our own
act as prayer. ‘The power to pray and believe is from the Holy
Spirit ; but that power is often within our reach, is at the door of our
hearts, and we perceive it not, or fail to exercise it. When the
mind rests upon the atonement and promises of God, takes hold of
them, trusts itself to them—this is believing. In this way, pardon,
sanctification, perfect love, and all the blessings of grace are received.
Thousands of wandering Israelites live long in the wilderness, after
they have come to the side of Jordan. But this barrier to our
inheritance is crossed in a moment, when the soul gets about the
work of believing. This work is easy to him that doth it. A man
who throws himself into the sea, finds no difficulty in the act itself,
but in persuading himself to do it: so with the soul that throws itself
into the ocean of divine mercy by faith. Say you will do it now,
and the die is cast, the mind believes, the mountain is removed, you
are in the sea of mercy, and there you find salvation !

8. Growing in grace implies a gradual progress of the work of
God in the heart. This is the case with the repenting sinner, the
ON GROWING IN GRACE. 317

Justified, and the sanctified. The whole of our pilgrimage to heaven,
from our first setting out to seek the kingdom, implies this progressive
work. But there are certain points in the narrow way, at which the
work of the Lord is instantaneous : viz. when a sinner is pardoned,
a backslider forgiven, or a believer wholly sanctified. This view of
the subject is given by every Methodist writer, either in Europe or
America, whose works have come to our knowledge: and there is no
evangelical sect that we know of who deny this point, in relation to
pardon: but respecting an instantaneous, complete sanctification, there
Is some diversity of sentiment. For the sake of those who dissent
from us in this particular, a few arguments will be given in favor of
the doctrine of instantaneous, complete sanctification. 1. On the
day of Pentecost, the disciples (probably about one hundred and
twenty in number, Acts i. 15.) were all filled with the Holy Ghost,
Acts i. 4. They were therefore emptied of sin, were wholly
sanctified. But we have no evidence that they were so before that
time; we have strong reasons to believe they were not. It seems,
then, they were, at least most of them, wholly sanctified on the morn-
ing of that day : as it was before the third hour of the day (Jewish
aime—nine o’clock our time). 2. The apostle prayed God to
“sanctify the Thessalonians wholly, and preserve them blameless”
after they were so sanctified. ‘There must have been a time when
this work was completed, and therefore an instantaneous change.
3. The same argument holds in relation to perfect love. There
must be a time when our love is perfected, or there can be no such
thing as perfect love. And the time when we are made perfect in
love is the period when an instantaneous change is wrought. 4. The
blood of Christ “ cleanseth from all sin.” When the soul is cleansed
from all sin, in that moment an instantaneous change is experienced ;
for if the work is completed at all, there must be a time in which it
takes place, and that time is the moment of a great and instantaneous
deliverance. 5. “ Our old man is crucified.” We may be dying to
sin for weeks, but there is a moment when we are first dead to it, or
when it expires. The metaphor is plain. A man may be long
dying ; but there is a moment when he ceases to live, and becomes
dead: so it is with our corruptions. 6. Matter of fact establishes
this point. All whom we have ever known as witnesses of perfect
love, were able to state the time and place in which God wrought this
work in their hearts. Either, therefore, we must take the bold ground
of infidels, and deny this work in its brightest witnesses, or accede to
their testimony, which proves an instantaneous work. 7. Those who
deny the instantaneous work, do not, as far as our observation extends,
usually attain to entire sanctification. We might perhaps admit rare
cases, as exceptions to a general rule, and say, a few give evidence
of regeneration, and of complete sanctification, who cannot tell the
318 REV. A. LUMMUS’S SERMON

moment, or the hour, when these blessings were received. But we
apprehend this is not the case with one in ten of those who are either
regenerated, or wholly sanctified. 8. Those who admit the doctrine
of an instantaneous and entire sanctification, if they seek it with all
their hearts, do receive it. It is unto them according to their faith.
These considerations, we hope, will satisfy those who have no desire
but to find and walk in the truth.

9. We ought frequently to examine ourselves, in order to know as
correctly as possible, the spiritual state of our souls. There are
tempers and exercises, which sufficiently indicate our condition, what-
ever it may be, How shall we know what to pray for, unless we
ascertain where we stand, and what we need? The evidences of
conversion are, peace with God, through our Lord Jesus Christ ;
joy, produced in the heart by the Holy Ghost, in view of what he
hath done and will do, in and for us; faith in the word and promises
of God, trusting in them, and acting accordingly ; light in the
understanding, whereby the sense, divine excellency and beauty of
the Scriptures are opened to our view, and spiritual subjects generally
are explained ; brotherly love towards atu Christians; this implies
esteem, union, and affection; philanthropy, love to all men; this
includes forgiveness of enemies,.a desire to do good to all; and a
vehement desire for the conversion of sinners ; power against sin and
temptation ; the unconverted are carried away as with a flood by sin
and the devil: although they see their condition, and know they are
going to perdition, yet they are led captive by Satan, at his will: but
the converted sinner has power, through faith in Christ, to resist and
overcome sin and temptation, however violent the assaults of the
enemy may be ; victory over the world through faith ; overcoming its
snares, riches, honors, and pleasures: these are the gods of sinners,
but not of Christians. Whoever has these tempers and exercises of
mind is born of God.

10. There are also distinctive evidences of a growth in grace
among regenerate souls. Such are, a conviction for more sanctifica-
tion, hungering and thirsting after it ; diligence and earnestness in the
public, social, and private means of grace ; conscienscious punctuality
and faithfulness in all their duties, whether civil, moral, or religious ;
a vigorous, healthy tone in their graces generally ; in their faith, hope,
love, zeal, seriousness, self-denial, humility, &c.; laboring much and
sincerely for the salvation of immortal souls; meekness under prov-
ocations ; patience under sufferings ; firmness in temptations; a con-
tinuance and increase in brotherly love, notwithstanding occasional
temptations to an opposite spirit; humbly and solemnly rejoicing in
God. It would seem that Christians might as certainly know from
these data, whether they are really growing in grace, as they can
know the state of their bodily health. The life of God in the sou)
ON GROWING IN GRACE. 319

of man is as manifest as any moral subject whatever ; and the strength
or degree of that life, aswell as its increase and decrease, is dis-
tinctly marked by corresponding fruits and evidences.

11. But to follow this part of the subject still further, we may
notice the signs of entire sanctification, and a complete renewal in
the image of God. The first in order usually is, a peace that pass-
eth understanding—a profound and heavenly calm, after all the
tumultuous raging of temptation and corruption, and the agonizing of
the soul for deliverance. This might naturally be expected to follow,
when our inward foes are all expelled, as the first perceptible evi-
dence of so great a change. There is also entire resignation to
God in all things; the will is entirely parallel to God’s will, so far
as that is understood; and the constant language of the heart is,
“Thy will be done.” Faith is now perfect; no unbelief is mixed
with prayer. The soul credits all that the Almighty saith; she
hangs on his everlasting truth, power, and goodness, knowing that
these are as immutable as his eternal existence. Freedom from evil
emotion of the heart is now experienced. If they are commended,
it does not awaken pride ; if injured, it provokes no resentment ; if
afflicted, their patience is not disturbed ;- if others are gay and trifling,
they feel no corresponding levity of spirit; but on the contrary, pain
for the sinfulness they witness. They are often, and violently
assaulted by the prince of this world, but he finds nothing in them to
take with his temptations: it is like striking fire into water; it will
not kindle. Such “rejoice evermore, pray without ceasing, and in
every thing give thanks.” They are always happy, though wading
through sorrowful trials, because they look at their future inheritance.
They hang upon God by faith every moment; which they could not
do but ina praying spirit. ‘They thank him for trials, which, though
grievous to nature, they know will work for their everlasting good ;
they give thanks at all times, and in all things. They have constant
communion with the Father, Son, and Holy Ghost; their whole life
being an uninterrupted service of God, and all their desire being unto
him ; their affections fixing on none but the supreme fountain of good,
and only in a subordinate sense loving friends, life, or any thing else.
The Triune God leads, comforts, dwells in, and in mercy communes
with them, as he does not with the unregenerate, nor with any less
devoted spirit. They are conscious of possessing a power to live
wholly to his glory, at all times and in all things. They eat, drink,
labor, rest, pray, hear, read, converse, and whatsoever they do, to
the glory of God. This is their object, and through grace it is
attained. The abiding witness of the Spirit attends the full enjoy-
ment of perfect love. This is an impression upon the heart; a
clear, direct testimony of the Spirit to the mind, that we are now
children of God, and heirs of his kingdom. In connection with this
320 REV. A. LUMMUS'S SERMON

is the full assurance of hope; an unclouded prospect of a blissful
immortality, founded upon the Scripture promises, applied to the heart
by the Holy Ghost. But all this light, life, and holy fire in the soul
cannot be retained long without an open profession of God’s work.
The entirely sanctified must let their light shine ; or, were it as reful-
gent as that of an archangel, it would soon end in darkness. The
order of God is, that wherever he does a work, the glory of it shall
be his: therefore the soul that loves him entirely, honors him by
declaring what he hath done. Perfect love to God implies perfect.
philanthropy. The souls of all men now appear exceedingly pre-
cious, and the wholly sanctified are constantly engaged in prayer and
other Christian efforts to do them good, to promote their spiritual and
everlasting good. In a special manner do they pray and labor, that
the ministers and church of God may be holy, as he who hath called
ther is holy.

12, Abundant.as this measure of grace is, it admits of improvement ;
hence the exhortation in our text 1s applicable to holy souls. The
mind is ever expanding, and a vacuum will soon be felt, unless a con-
stant increase of this blessed work is experienced. Evidences of such
an increase are not extraordinary gifts of speech, or intellect, or out-
ward prosperity, nor a high reputation for piety; but a daily death to
every thing but God and holiness; an increase of faith, hope, and love ;
of humility, simplicity, seriousness, meekness, gentleness, courtesy ;
loving brethren and sinners more, as they love us less; being over-
looked and neglected by the world, and by half-hearted professors ;
a constant travail in spirit for the salvation of souls; taking God for
our All, the Bible for our onr Book, the Spirit for our only Comforter,
Christ as our only Righteousness, Providence as our only and ample
Patron, heaven for our everlasting home :—not mistaking bigotry for
zeal, false for true impressions, false for true professors, names and
shows for religion, desires for possession, error for truth, or earth for
our home. ‘The souls that grow in entire sanctification sometimes
long for glory. The thin veil between us and immortality is occasion-
ally lifted by our faith and the manifestations of God to the soul, so that
we have a desire to go over to the other side of Jordan, and see that
good land of promise. But such desires are always tempered with
perfect resignation.

Such are the evidences of a growth in grace. They are so nume-
rous and intelligible, that every Christian may understand the subject.

Il. We shall enforce the exhortation to grow in grace by various
considerations.

1. This exhortation is given by an inspired apostle. Whatever
authority divine inspiration clothes a person with who speaks in the
name of God, Peter possesses when addressing Christians in the text.
It is the Holy Ghost speaking through him, rather than the language
ON GROWING IN GRACE. O21

of amere man. The authority of God the Spirit accompanies this
exhortation. Therefore, all who fear God and believe in the inspira-
tion of the Scriptures, will feel that his authority binds them to “ grow
in grace.” i

2. But if we examine this subject attentively, we shall perceive
that Christians can never maintain consistency of character, without
going forward in the divine life. The ebb tide of nature and adverse
winds of temptation set against them, so that they will ditt away from
God, holiness and heaven, unless they continually labor to gain all the
grace and glory they can. Without this there will be many sinful
short-comings, much unfaithfulness, and back-slidings, either open or
secret, which destroy all consistency of character. What can be more
inconsistent than for professed children of God to be constantly offend-
ing him; professed heirs of glory entangling themselves with this world ;
avowed enemies to sin occasionally falling ito it; haters and opposers
of Satan parleying with him, and listening to his suggestions. ‘Vhere-
fore, if we would have any consistency and propriety of character, we
must grow in grace.

3. Without going forward in the divine life our spiritual consolations
will be small, and at times scarcely perceptible. All past attainments
only aggravate our present state, if God is not with us now 3 and it is
only when we are urging our way onward, that we can think with
pleasure and profit on the former loving kindness of God to us. Thou-
sands, who once rejoiced in God, are now pining on the dark and bar-
ren mountains of unbelief, with scarce a ray of hope or crumb of heav-
enly manna to keep them from despair. They may indced be filled
with Antinomian dreams of “once in grace always safe,”’ and lull their
minds with the syren song of “ unchanging Jove.” But actual, divine
consolation is only found by obedient faith. In the exercise of this
the soul advances in grace, and has foretastes of the heavenly rest,
which cannot be found by the dilatory and wavering Christian.

4. Not only does the happiness of believers depend on their pro
gressing in religion, but also their usefulness. This is equally true in
respect to private and official members of the church, and ministers of
the sanctuary. Learning, wealth, talents, a profession of religion, or
a small degree of grace, will never make a man as useful to his fellow
men as a high degree of sanctification, and a constant growth in grace.

How many have begun well in religion, and entered on a career of
great usefulness; but by apostacy, or lukewarmness, have put an
end to their valuable services, and in some cases have done more
harm at last than ever they accomplished to benefit society. He,
therefore, who aims at usefulness in the church, and among men gen-
erally, should aim at a constant growth in grace.

5. We live in an age abounding with infidels, and sinners of every
rank and shade. The errors and sins of ne times are great; they

t
322 REV. A. LUMMUS’S SERMON

are taking deep root, and spreading their branches wide all over our
republic. An efficiency of character among Christians is requisite to
meet this alarming case. In spite of all the professions aud faint efforts
of unsanctified and unregenerate professors, infidelity and superstition
may overrun this land of liberty, may fill it with anarchy, despotism,
and every species of misery: Christians, therefore, should be awake.
They should be armed with more than mortal strength, even with the
power of the Holy Spirit. They should perseveringly grow in grace:
then God will make them an impenetrable phalanx, against whom
Satan and the “man of sin” shall wage war in vain.

6. Christians in general have family connections, to whom the God
of nature has jomed them in the strong bands of natural affection:
conjugal, paternal, filial, fraternal, and other ties of nature bind us to-
gether. If one in the circle becomes a Christian, how great are his
motives to diligence, that he may save the rest. But he will do them
no good—he will rather be an occasion of their stumbling into perdi-
tion—unless he himself grows in grace. The influence of men upon
one another, and especially upon relatives, is astonishing. Sometimes
it appears as though one had only to say the word, and others
will go on in the way of sin and death. This influence is as potent
in other matters asin religion. It is a mighty engine of Satan, when-
ever he can give the current an evil tendency. But why not turn
this power of consanguinity, this flow of natural affection, to the best
account? Why not use this influence to draw our friends into the
way of wisdom and eternal life? Whether we shall do it to the utmost
of our power, depends chiefly on our own progress in holiness. What
fearful responsibilities lie on unfaithful Christians! O brethren, awake
to this awful subject! See that your lukewarmness does not ruin you,
and many around you, who would have been saved through your
instrumentality, had you been faithful to God!

7. Stability and perseverance in religion depend upon growing in
grace. All the backslidings of apostates originate in hesitating to go
forward in grace. As the tide comes to a stand before it ebbs, so
the waters of life do not leave the soul till checked by our heed-
lessness and unfaithfulness. In the common course of vegetation, a
tree does not wither and die till it first ceases to grow. Beware then,
Christians, of this fatal standing still: it is the harbinger of spiritual
death, which may result in death eternal. We are safe no longer than
we grow in the knowledge and love of God.

8. God is pleased sometimes to chasten the unfaithful with troubles
in domestic and temporal things. In these they seek for happiness ;
and it seems to be an instance of the divine wisdom, that thorns are
planted by his providence, where they seek to raise their chief happi-
ness on forbidden ground. Had these persons chosen the Lord for
their portion, and only made a sanctified use of earthly enjoyments,
ON GROWING IN GRACE. 323

they might have avoided many troubles. All the good in inferior
things may be innocently enjoyed; but when these become idols;
when God, and holiness, and heaven are neglected ; then, in judgment
and in mercy, he pours sorrow into our hearts. Jehovah delighteth
not in afflicting the children of men: therefore he will bless us with all
the temporal and domestic blessings which are consistent with his
glory, and our own highest good. Let us therefore grow in grace,
and it may add much to our happiness, even in the things of this life.

9. The union and prosperity of the Christian church depend on
her advancement in holiness. The history of past ages demonstrates,
that outward aggrandizement is no security against spiritual death,
nor temporal deprivation an effectual barrier to inward prosperity.
Under the ten persecutions in the first ages of Christianity, God’s
people shone in all the dignity and excéllency of his holy religion ;
and when the papal beast made war against the reformers, a degree
of light blazed forth among them, which had not been witnessed for
many centuries. From the days of Constantine, the Roman church
has been surfeited with temporal prosperity ; but spiritual darkness
and death have been the consequence. Divisions, jealousy and strife
often arise from a want of grace; but were all Christians to forget the
things that are behind, and reach forth unto the things before them in
their spiritual course, what harmony, spiritual life and true prosperity
might they enjoy! Heresies and schisms often blast certain portions
of Zion, which never would be the case were all believers going on
to perfection in holiness. ‘

10. Peace and consolation in death will be secured, or forfeited,
according-as we obey or neglect this exhortation. Lukewarm profes-
sors are often surprised and confounded at the approach of the king
of terrors. Their souls’ affairs are in a deranged state, and they are
unprepared to stand before their final Judge. Even while “ the Bride-
groom cometh,” they have oil to buy, their lamps to trim, and to ob-
tain the wedding garment. Ah, foolish virgins! Upon how many
such will the door of heaven be shut! Notso the wise. ‘These are
found ready, and: waiting for their Lord. At whatever time, and in
whatever place or form, death approaches, it is to them “the gate of
endless joy,” nor do they “dread to enter there.” Having faithfully
served Christ in life and health, and proved his power, his love
and promises to them, in many ways and innumerable instances,
they now walk through the valley of the shadow of death supported
by his presence, and joyfully trust him for their future well-being.

11. The vast work of repentance, faith, reformation, and prepara-
tion for eternal blessedness is all to be done within avery short time,
since our remaining days are few ; therefore we should make haste to
grow in grace. Have we said, and felt, and done many sinful things ?
we must repent. Have we lived in unbelief, either total or partial ?
324 REV. A. LUrIMUS 5S SERMON

we must now believe with all the heart. Have we been unfaithful ?
now is the time for reformation. Surely we do not expect to dwell
with God and holy angels, if we are not purified from sin, and perfect-
ed in love and holiness: and yet this year, this month, yea, before to-
morrow, we may be called to render up our account. We have no
time to lose. Did we know the exact length of our life, how few
years, or even months would remain to many of us! Let us therefore
“make haste, and delay not” to grow in grace; that we may “be
holy, as he who hath called us is holy.”

12. If we finally arrive at the mansions of bliss, the measure of our
reward will correspond with our degree of holiness on earth. What
a field is here opened for the most pure and elevated ‘ambition ! World-
lings toil and endure many hardships, to gain honor, riches, ease, and
fickle friendships; and shall not the heirs of glory be enterprising ?
Transgressors labor hard in the ways of sin; and shall not the men of
God apply all their energies in the cause of piety ?. While they are skilful
in enticing souls to the way of death, shall not we be wise in winning
them to the path of life? Surely if there is any thing in the universe
worthy of our utmost exertions, our most generous sacrifices, and patient
endurance of sufferings, it is that immortal crown of righteousness laid
up for the faithful. If, on the morning of the resurrection, saints will
differ in their degrees of glory, as the stars in.our firmament differ in
brightness, and this variety depends on our various attaimments in pu-
rity on the earth, let us endeavor to grow in grace with all possible
diligence and perseverance.

13. The main question—whether we shall apostatize or not, die
in Christ or m sin, stand or fall in the day of judgment, be saved
or damned for ever—will eventually turn on this point, whether we grow
ingrace. By lukewarmness, neglect of duty, yielding to unbelief and
other sinful tempers, we hedge up our own way to heaven, and break
down the barriers of mercy between us and the pit of wo. Idleness
is out of the question. We must go forward, grow in the knowledge
and love of God, and thus work out our salvation; or retrograde, lose
the light and life of grace, after’all we have done and suffered for God,
become a prey to our enemies, make shipwreck of faith, and fall into
perdition.

. IMPROVEMENT.

1. How ought we to admire the infinite mercy of God, which hath
called us, poor, sinful worms, to so high and holy enjoyments, and en-
forced the gracious call by so many, various, and powerful motives!
Weare invited to rise from the groveling passions and pursuits of fallen
nature, to the purity and dignity of saints, to the everlasting enjoyment
of God in his kingdom. Our true interest, happiness, honor, and
every worthy motive, urge us to accept the divine invitation. We are
invited and urged, not merely to venture our bark on the sea of infinite
ON GROWING IN GRACu. 325

love, but to “launch out into the deep,” where the richest treasures
of gospel purity abound; where union and communion with the Father,
Son, and Holy Spirit are ever enjoyed. We may not only bathe, but
swim in this immeasurable ocean. As navigators find the greatest
danger in the vicinity of a coast, and the inhabitants of a country are
most exposed on its frontiers ; so Christians in the shallows of religion,
or just within the bounds of our spiritual Canaan, often meet with
troubles which do not occur to the more experienced and devoted.
Therefore it is our wisdom to obey the voice of the Lord fully, to fol-
low him by implicit faith.

2. But let us not be deceived. Neither our age, standing, reputa-
tion or influence in the church, or before the public, is a sure test of
our state before God. He seeth not as men see, nor accepteth the
person of any. Men may undervalue or overrate us. There is One
who judgeth righteously. Before him we must all soon appear; and
it behoveth us to try our hearts by his word, to see what is wanting in
us, and make it our only business to please him. Who will now attend
to this? Who will be a Christian altogether ; neither ashamed of any part
of religion, nor afraid of any suffering for Christ? Our age and nation
abound with professors ; but who will rest in nothing short of entire
sanctification? There are multitudes of pretenders to Christianity
around us; but who will deny himself, take up bis cross, and follow
the Lamb of God in all inward and outward holiness? The times call
for such Christians, that they may be witnesses for God before an
erring and sinful world.

3. Finally ; let those who are engaged in this holy work be con-
tented with its present fruits and future rewards. If they endure unto
the end, they will soon exchange their labors and sufferings for glories
that are inconceivable and without end. Let the careless professor
tremble ; for the symptoms of spiritual death are upon him, and the
harbingers of final ruin are approaching with fearful rapidity. Let the
unregenerate take warning, by the greatness of the Christian’s work, to
begin it in season, or calculate to lose heaven and reap the wages of
sin forever. Let those who are called to labor in the Lord’s vineyard
not neglect their own souls. We are individually to be judged. Tal-
ents, labors, success in our ministry, will not be substituted in that day
for personal and perfect conformity to the image and will of God.
And as what we do for others must be soon accomplished, for the
night of death is near, let us improve the time, by instrumentally saving
as many as we can.

May the Holy Spirit inspire all our hearts, that we may grow in
grace while in this state of probation, and eventually reap our reward
in the kingdom of eternal glory. AMEN.
SERMON XXvV.

 

BY REV. RICHARD WATSON,

LONDON.

‘

Delivered at the City Road Chapel, October 17th, 1830.

 

EZEKIEL’S VISION EXPLAINED.

Ezexie. 1. 1.

NOW IT CAME TO PASS, IN THE THIRTIETH YEAR, IN THE FOURTH MONTH,
In THE FIFTH DAY OF THE MONTH, AS I WAS AMONG THE CAPTIVES BY THE
RIVER CHEBAR, THAT THE HEAVENS WERE OPENED, AND I SAW VISIONS
OF GoD.

EZzexieL was among many Jews who were carried away captive,
several years before the general captivity, into the land of the Chal-
deans ; and whilst Jeremiah, in Judea, was predicting a storm which
would finally desolate its city and temple, Ezekiel was employed in
the same service among the captives by the river Chebar. But his
prophetic visions respected many other countries besides Judea; he
predicted the conquests of Egypt, Amalek, Edom, with other neigh-
boring states, all of which fell under the sanguinary march of the
Babylonian monarch. The spirit of prophecy opened to him still
more distant scenes, and his eye glanced over all those changes of
nations which have been taking place from that day to this, and which
shall still take place, until the concluding part of his prophecy be accom-
plished, till the vast temple, the enlarged church of God, shall be
built, and all nations shall flow unto it. To prepare the prophet for
these scenes and revelations, emblematically to present to him the
principles of the divine government, and the agents which are em-
ployed in it, whilst he was among the captives by the river Chebar,
about two hundred miles distant from Babylon. itself, he was inducted
into the prophetic office by a most sublime and impressive vision. A
EZEKIEL’S VISION EXPLAINED. 527

whirlwind came out of the north ; a great cloud; a fire enfolding
itself. Living creatures appear, bearing the appropriate emblems of
the cherubim. ‘The vast wheels of a mystic chariot come into view;
flashes of lightning ; “careering fires between ;” the voice of the Al-
mighty ; the noise as of a host; the appearance of a throne, and one
sitting upon it; and a firmament clear as the terrible crystal; this,
as he tells us, was the appearance of the likeness of the glory of the
Lord; and when he saw it, he fell upon his face. The sublime ma-
chinery which enters into this prophetic vision was designed to enun-
ciate great truths; truths, however, which terminated not with the
prophet’s day ; truths which reached to us; and, though we should
not be able to enter into all the depth of the meaning of these extra-
ordinary symbols, nevertheless they contain points of obvious and
impressive instruction. They do so at all times; but perhaps the
vision of this chapter may be considered as peculiarly appropriate to
the circumstances in which we, as a nation, now live; for we live in
an age of change and tumult; subverted thrones call the attention of
the world by the sound of their fall; the earth is unquiet ; the floods
lift up their hands ; society is urged into new and rapid tides, the is-
sues of which none can well predict, and which fix the thoughts of
the most discerning and profound minds. But, in the midst of all
this, shall we see nothing but man? Is there not a God that judgeth
and ruleth the earth? ‘There is; and the design of such visions as
that, which this chapter contains, is especially to lead us from earth to
heaven, from visible agency to invisible; in one word, from man to
God, that we may fear before him, and put our trust under the shadow
of his wings. TI shall, therefore, call your attention to the well
known vision of this chapter, a vision which may be epitomized as a
representation of the march of God in the chariot of his providence,
through the successive ages of the world ; accompanied with his an-
gels, who excel in strength; his ministers, which are as a flaming
fire ; arrayed in his own fearful majesty, and his own tremendous glo-
ries; and yet, at the same time, commingling these fearful glories
with the milder displays of his condescension and love.

This vision, to which the first verse is introductory, has three lead-
ing parts. The vision of the living creatures, or the cherubim ; the
vision of the wheels; and the vision of the throne, and him that sat
upon it. We have,

I. Tue vision oF THE LIVING CREATURES.

A whirlwind came out of the north, emblematical of the sweep of
invisible agency, which carries away that which appears most firm
upon earth ; a great cloud, always portentous of the divine judgments ;
fire enfolding itself, striking its fearful beams in every direction behind
and before a milder and a brighter color round about, to intimate the
328 REV. R. WATSON’S SERMON.

calm which shall finally succeed, and the more beauteous revelations
which shall finally be made to our world ; and then, out of these ap-
pearances, we are informed, “came the likeness of four living crea-
tures. And this was their appearance—they had the likeness of a
man. And every one had four faces, and every one had four wings
And their feet were straight feet; and the sole of their feet was like
ihe sole of a calf’s foot ; and they sparkled like the color of burnish-
ed brass. And they had the hands of a man under their wings, on
their four sides ; and they four had their facesand their wings. ‘Their
wings were joined one to another; they turned not when they went;
they went every one straight forward. As for the likeness of their
faces, they four had the face of a man, and the face of a lion on the
right side; and they four had the face of an ox on the left side ; they
four also had the face of an eagle. Thus were their faces ; and their
wings were stretched upward ; two wings of every one were joined one
to another, and two covered their bodies. And they went every one
straight forward ; whither the Spirit was to go, they went; and they turn-
ed not when they went. As for the likeness of the living creatures, their
appearance was like burning coals of fire, and like the appearance of
lamps; it went up and down among the living creatures ; and the fire
was bright, and out of the fire went forth lightning. And the living
creatures ran and returned, as the appearance of a flash of lightning.”
Two remarks upon this part of the vision seem to be suggested to us.

The first is, that God in part carries on the affairs of the govern-
ment of this world by the ministry of angels. 1 know that in this
infidel age all these supernatural interpositions are scoffed at as below
the wisdom, but, in fact, above the folly, of human philosophy. This,
however, is. the doctrine of the Holy Scriptures from the beginning to
the end; the whole Bible is full of it. When God excluded our first
parents from Paradise, he set a guard of cherubim there, to keep the
way to the tree of life. When the patriarch had committed the di-
rection of his way, and the keeping of his interests to God in prayer,
he was favored with a vision of a continual intercourse of angels be-
tween heaven and earth. When the first born of Egypt were smitten,
it was by the hand of a destroying angel; they are ministers of judg-
ment as well as mercy. When the Assyrian host perished, it was by
the stroke of the hand of a being of the same order. When our
Lord was to rise again, angels rolled away the stone from the sepul-
chre. When apostles were to be delivered from prison, an angel was
commissioned upon the errand. ‘The whole of the machinery of the
book of Revelation is constructed upon this principle ; continually
they are bursting from the darkness and obscurity of the invisible
world, and appearing as the high commissioned ministers of God.
Why such beings are entrusted with such a commission, we know not.
Why they are appointed to protect and keep the righteous, and to
EZEKIEL’S VISION EXPLAINED. 329

mark or destroy the wicked ; how, on a larger scale, they assist the
counsels of nations, and in judgment often perplex them ; how they
quell the feelings of collective bodies of men, and how they raise
them up into indescribable energy; how they control the elen.ents,
alter the seasons, and make use of inferior beings as the instruments
of accomplishing the purposes of God ; how all this is, we know not,
but such is the doctrine ; they are all the servants of God, and they
are all joined to the chariot of his providence. All their powers are
consecrated to this service. They four had the face of a man, inti-
mating intelligence ; of a lion, intimating courage and strength ; of an
ox, intimating laborious perseverance; and of an eagle, intimating
high, and rapid, and sustained flight. They stretched their wings,
ready to execute their commission; when they received it, they ex-
ecuted it with the resistlessness and rapidity of lightning. They turned
not when they went; never deviated from the command they had re-
ceived, but went straight forward; and then, says the vision, they
returned and let down their wings, waiting for new commands, and
the voice from the firmament above, again to run, and return, and
wait ; a beautiful emblem, my friends, of the way in which we, in our
lower sphere, ought to serve God, with wings outstretched, ready to
act, with unhesitating adherence to the rule of God’s revealed will ;
whilst, having derived strength from immediate fellowship with God,
we should carry that strength into action, and then return, and abide
again with God, and derive strength for other and higher services.
So God “ maketh his angels spirits, and his ministers a flame of fire.”

But the second thing which this suggests to us is, that this subser-
viency of angels, in all their energies and powers, to the purposes of
the Divine Providence, is but emblematical of the subserviency of every
other agency to fulfil the purposes of God. “ Behold,” says one of
the sacred writers, viewing the planetary and stellar system, ‘behold,
all these are thy servants!” And so it may be applied to every crea-
ture upon earth, to every element of nature, and to every being.
Wherever there is wisdom, “the face of a man;” wherever there is
courage and strength, “ the face of a lion ;” wherever there is laborious
perseverance, “ the face of an ox ;” wherever there is the power of a
high and sustained flight, “ the face of an eagle;” whatever quality
there is in creatures for judgment and mercy, for good or’evil, willing
or unwilling on their part, conscious of their employment or ignorant
of it, “all these serve him.” They all stand with their wings stretch-
ed; health, sickness, life, death, quiet, trouble—wars, pestilence,
famines—their contraries—all stand ready to execute his commission ;
all go straight forward in it; all return and let down their wings, and
wait for new orders from the voice from the firmament above. Behold,
all these are the servants of God; they accomplish the purposes of his
justice and his mercy. My friends, what practical oe can we

u
330 REV. R. WATSON’S SERMON.

draw from this, but the necessity, the blessedness of friendship with
God? If God is against us, who, then, shall be for us, when the whole
universe of creatures, and of circumstances, do his will, and servé
his purposes? And if God be for us, who, then, can be against
us? ‘“ When he giveth quietness, who can make trouble ? and when
he hideth his face, who can behold him, whether it be to anation or
to one only ?”
In this prophetic representation we have—

II. Tue vision of THE WHEELS.

The wheels are described as having the color of a beryl, the
color of the azure heavens; the beautiful emblem of unbroken uni-
formity, as well as unclouded majesty; as being involved in their
structure, a wheel within a wheel; as having rings so high that they
were dreadful, and these rings were full of eyes round about them
four. These are the great wheels of the majestic chariot of Provi-
dence.

In the first place, as wheels, they intimate to us the various changes
and revolutions of earth. For, as it is by the motion of wheels
that the chariot is propelled, so it is by the changes of earth, so to
speak, that the Divine Being marches through time to the accom-
plishment of his vast and great designs. That there have been such
changes by which the designs of God, in former ages, have been
accomplished, we know; accomplished, too, both in judgment and
in mercy ; when he has punished ancient proud nations; when he
has interfered to destroy idolatry ; when he has delivered his church,
or placed it in the furnace of affliction ; when those mighty wheels
have been turned over all the high pride and glory of ancient states;
they drove over the pride of Egypt, and of Assyria, and the four suc-
cessive monarchies, and the crash of many more modern ones is
still in our ears. But these changes must go on. We conclude
this from the ultimate designs of God in reference to our world.
We know what these designs are. His design is that truth, the
truth of the gospel, shall be freely and universally proclaimed ; that
Christ shall be universally believed on and adored ; that the justice
and purity of his religion shall influence all the institutions of socie-
ty ; that all public vice shall be suppressed ; that all public oppres-
sion and wrong shall be removed ; that all nations, in a word, shall
be blessed in him, that is, in Christ; that is, be brought into a happy
condition in him, or by the influence of his gospel. Now, if such
be the firm and settled purpose of God, what changes must take
place ; and necessarily so! If his truth is universally and freely to
be proclaimed, then all intolerant and persecuting powers must bow
beneath his influence; if error is to be universally banished, and
truth to reign triumphant, what will become of the factious, apostate,
EZEKIEL’S VISION EXPLAINED. 331

infidel, and anti-Christian crew, raising their systems of error, dark
as the smoke of the bottomless pit, if possible to blot out the sun of
heavenly truth? If principle and right are to go through every part
of society, what changes in the low as well as in the high ranks ; in
private as well as in public life! And if all oppression and wrong
are to be put down, what shall become of those combinations of
men who endeavor to rivet for ever the fetters of the slave, and
otherwise to deface the sacred image of God in man by their pride
and their cruelty !

But let us not mistake ; all these changes are not to be violent
and tumultuous ; thatis the mistake of many. The turning of these
wheels is not always in judgment, not so often in judgment as in
mercy, though often terrible in judgment. There are milder and
more gradual, though not less powerful and beneficial, changes than
any of these,—than the altering of the external form of society,—
the change of dynasties and the different adjustment of the balance
of power among nations. There are the mild and beneficial changes
produced by the arts, by sciences, by education, by commerce,
by civilization, but above all, by the revival of the religion of Christ
in old countries, and the introduction of that religion intonew. The
revival of religion in this country has produced infinitely greater,
more permanent and beneficial results than if there had been a rev-
olution every month. By its revival and extension, changes have
been produced ; silently it may have been, but not on that account
less really; more vast, and sublime, and permanently beneficial,
than would have been produced, though this world’s dynasties had
been changed from generation to generation. But still, after all, if
men will build up some proud tower against the Lord, if men will
cement it with their interests and honors, if they will identify them-
selves with it, if they will take their chance with it, whoever they
are, then there shall be the sweep of these mighty wheels, and God
shall overturn it and them too. If they will not hear the call, listen
to the voice of God, yield to the evidence of those principles which
his word contains—as its light and principles are streaming forth in
various ways and through various channels in society—they must be
prepared for all these things. But there is a voice from the Lord
to his church; “ Be still, and know that lam God!’ Let the men
of the world enter with all their ardor, with passionate feelings, into
all these things ; but let the Christian know his duty: “ Be still, and
know that I am God; I will be exalted among the heathen; I will
be exalted onthe earth.”

The second particular, as to these emblematical and mystic
wheels, is, that their form was involved. Their motion would often
appear perplexed, and even retrograde ; and yet, it is added, with so
332 REV. R. WATSON’S SERMON.

much emphasis, twice or three times in the vision, that “ they went
straight forward; whither the Spirit was to go they went, and they
turned not when they went.’ We are instructed by this how to
interpret various intricate and mysterious providences, both as to
ourselves and the world. The form of the wheel is often involved,
the motion of it intricate and perplexing, and in some ‘instances
apparently retrograde. ‘All these things are against me,” said
Jacob ; till at last he could bear a different testimony, how straight-
forward the wheels of a beneficent Providence had gone in his case,
when he acknowledged that the ange] had redeemed him from all
his adversities. Doubtlessly a similar feeling must have impressed
Joseph; wherever he turned, the wheel seemed not only intricate
and perplexed, but even in opposition to the general direction in
which a vision had informed him the providence of God would
proceed; until he at last found that the road to honor was humility,
and that the affliction of Joseph was the salvation of the family. So
there are many other interesting scriptural examples of this. And
then, as to nations, are not the Scriptures full of examples also in
this respect? And I would refer to these interesting examples,
because they were put into the page of the infallible record, in order
that they might be so applied. ‘Take, as aremarkable instance, the’
case of the Israelites, after God had, with a high hand, brought them
out of the land of Egypt. You naturally would have thought that
he should have carried them straight-forward through the wilderness,
especially as you find them on the very brink of Jordan, and that
they should have immediately possessed the land; not so—they are
all turned back again, and are made to continue in the wilderness
for forty years—so intricate were the motions of the wheels, and
apparently so retrograde; yet how straight-forward was the whole
proceeding! The intentions of God were to cut off, in the wilder-
ness, that generation which was infected by the idolatry of Egypt,
being unfit to bear his name among the Gentile nations of Canaan,
and to prepare a new race, trained up by his own holy discipline, to
establish his worship, and to proclaim him as the only God to the
heathen. And the end was answered.

Now, the reason why we are so often perplexed with God’s
designs, as to nations and to ourselves, is because we can see a little
way only as to the bearings of many parts of God’s works upon
others; the compass of our observation is small—our field of vision
contracted ; we sce things in part—we see them separate from each
other—we see the beginning ; we can hardly connect it with the past ;
and, as to the future, allis dark. But the designs of God are lofty,
and reach far. ‘This is intimated to us by the form of the wheels;
“They were so high that they were dreadful’”—producing a feeling
EZEKIEL’S VISION EXPLAINED. 333

of awe from their height, such as we feel when we are surveying
the high expanse of the heaven above us. Such was the form of
the wheels. As to individuals, from the beginning of time till the
end of time, from eternity to eternity ; and such as to nations, from
the beginning of time to the end of time; they comprehend all
things in their sweep, so vast, and so majestic and sublime. This is
the reason why we are perplexed. But let us recollect that, notwith-
standing, every thing is going straight-forward, and that the wheels
turn not as they go. If thou arta man of God, be of good cheer,
trust in the Divine Providence ; every thing in God’s dealings as to
thee is going on to the final glorious issue of thy salvation; thy com-
plete, and perfect, and exalted happiness and salvation ; there is no
variableness nor shadow of turning; the motion is straight-forward.
And Iam one of those who believe that it has been so from the
foundation of the world. God, subordinating every thing to the
counsel of his own will, has been making every thing bright and
dark—every thing forward in its movement, and every thing appa-
rently retrograde in its movement—to accomplish more fully and
illustriously his great and glorious designs. The apostle, referring
to this view of the subject, which had so highly excited his admiration,
in the close of .the eleventh chapter to the Romans, speaking of the
rejection of the Jews and the calling of the Gentiles, has these
remarkable expressions, “ For as ye in times past have not believed
God, yet have now obtained mercy through their unbelief, even so
have these also now not believed, that through your mercy they also
may obtain mercy. For God hath concluded them all in unbelief,
that he might have mercy upon all. Oh, the depth of the riches
both of the wisdom and knowledge of God! How unsearchable
are his judgments, and his ways past finding out !”

But there is a third particular in this description of these mystic
wheels—They were full of eyes round about—the whole circle of
them. Nov, it is not difficult to interpret this very natural and very
instructive emblem. Surely it teaches that every thing is directed
by an infinite intelligence ;—that there is an end, a design, in every
turn of Providence ; that there is an eye that looks to something in
every thing. Our revelation, you know, excludes all chance from.
the affairs of the universe. Let them take the comfort of it who
can find any comfort in chance. But our Bible excludes all chance,
from the least to the greatest; it presents us with a view of the
divine government, in which there are no unmeaning acts, in which
every thing is influenced by wisdom, and every thing controlled by
justice and mercy. “The wheels have eyes round about ;” therefore,
whatever part of them is turned towards us in the dispensations of
the Divine Providence, these eyes are there; and whatever part is
turned as to nations, there are eyes there; there is an end and a
334 REV. R. WATSON’S SERMON.

design, and to know that is a great part of the practical knowledge
of man. In the turnings and changes of this mighty providence of
God, have your hopes been frustrated, and your plans blasted? there
are eyes there; there is an end, to which it looks, of instruction,
admonition and reproof; lessons deeply important and eternal for
you to learn. Have these turnings brought about some unexpected
deliverance, some signal mercy? there are eyes there; there is a
reference to some great practical end, to quicken thy zeal, to rouse
thy gratitude, and to make obedience the effect of an increasingly
excited gratitude. Have the turns of these wheels raised you to
some circumstances of greater honor and influence? there are eyes
there, too; there is an end. New talents are committed to thy trust,
and for the five as well as for the two, and for the two as well as for
the one, account must be given to God, and all these are to be con-
secrated and employed in the service and for the glory of God.
Have these wheels driven over and crushed many of your comforts
and best earthly interests? there are eyes there. Perhaps the whole
design has not been manifested; there may be some mystery still;
but thou art called, by this dispensation, from earth; thou art
reminded that this is not thy place. Have these wheels, instinct
with divine wrath, turned on some careless, sinful man, and swept
him away in his wickedness? there are eyes there. This is a solemn
and impressive warning to others; admonition against delay, and
against saying, ‘‘Go thy way for this time ; when I havea more con-
venient season I will call for thee.””, What Christ says unto one, he
says unto all, by the consideration of the uncertain term of human
life: “Watch, for ye know neither the day nor the hour when the
Son of man cometh.”

And it is so as to communities too. All the advantages which
God may give by the various turnings of his providential dispensations
to nations, and all the judgments which he may bring upon nations,
whether for correction or for destruction, as the case may be, there
are eyes there ; ends to be answered, lessons to be taught; nay, so
plain is this supposed to be by the prophet, that he complains:
* Lord, when thy hand is lifted up, they will not see!’ There is
so wonderful an indication of approbation of piety in every blessing,
and an equally striking. indication of reproof of sin in every judg-
ment, the correspondence between sin and the punishment, and the
duty and the blessing, that the man must wilfully be blind who will
not perceive that there are eyes in the wheels, and that they are
approaching continually the same great end. I would conclude this
part by just observing, how sublime a view of the divine government
is thus presented to us by this revelation! That in all the dispen-
sations of God to nations, or individuals, there are wise intentions,
important designs ; that the object of them all is something practical,
EZEKIEL’S VISION EXPLAINED. 335

and that we may say of Providence, just as we say of the revelation
of God, that it is “ profitable for doctrine, for reproof, for correction,
for instruction in righteousness, that the man of God may be perfect,
thoroughly furnished unto every good work.” 4

We come now to a point on which our time will not permit me to
dwell, and the particulars of which I must run over, merely to sug-
gest a few topics for your subsequent meditation. This extraordi-
nary vision refers to—

Ill. Tue tHrone or Gop, anD HIM THAT SITTETH UPON IT.
* And above the firmament that was over their heads was the likeness
of a throne, as the appearance of a sapphire stone, and upon this
likeness of the throne was the likeness as the appearance of a man
above upon it.”

Mark, my friends, what is said in the first place of the appearance
of the firmament ; its color was “ bright as the terrible crystal.” It
was ‘“ above”—this machinery below; on earth there was a cloud
—the fire flashing from the darkness, and then returning into the
darkness again; noise and tumult, and every thing that was perplex-
ing, and dark, and terrific ; all above, “ bright as the terrible crys-
tal:” to instruct us in this great truth, that whatever may be dark
in these earthly scenes to us, is all light to God ; that both as to our
individual way, however perplexed, we may say, thou knowest the
way that I take; and, with respect to the world we live in, God
dwelleth in light; all his dispensations are in the light to his own
mind ; and that with him there is no darkness, and can be no error
at all.

There was the appearance of a throne. One throne and one ruler,
because the doctrine of our revelation, so important, is, that every
thing is governed by one power, one will, one infinitely perfect God ;
and thus every believer is led to that great resting place—“ The
Lord reigneth.” The Lord reigneth, though the earth may appear
never so unquiet; the Lord reigneth above the water floods; the
Lord reigneth King for ever. What rest did the ancient saints find
there ! and what rest may we find there, amidst all the changes and
troubles of life! ‘God is our refuge and strength, a very present
help in trouble ;” therefore, although the earth remove, we will not
be afraid. Oh, “ happy are the people that are in such a case !”
may this happiness be yours! ;

Bat the two points on which we should have dwelt longer, had we
been permitted, are those which follow: That on this throne. there
was as the appearance of a man. Now, when Moses and the elders
saw the glory of God upon mount Sinai, it is expressly told us that
they saw no sunilitude of any kind. Why? God was then giving
his law, a law which had no direct respect to redemption, or to the
336 REY. R. WATSON’S SERMON.

incarnation of our Saviour ; all, therefore, was majesty and justice,
right and authority. There was no similitude there. But if there
is a similitude here, in connection with this great part of the provi-
dence of God, what does it teach us, but that there is'a reference ‘
to the incarnation ?—what does it teach us, but that itis Christ, to
whom all power is given in heaven and upon earth, the incarnate
God? So that there are two great doctrines of Scripture in reference
to the government of the world; the first is, that it is governed by
God ; the second is, and a most interesting doctrine:to sinners, that
it is governed by God-man Mediator; that he who died for us gov-
ersus. Such is the ground of trust as to the Christian, and of
hope as to the world. Now, this doctrine throws light upon two or
three points ; it shows us how it is that there is so much mercy
mingled with man’s misery. That there has been misery in the
world; great misery in nations, and in the case of individuals; that
individuals bear the marks of the divine displeasure in their afflic-
tions, diseases and mortality, we know and feel too well: and yet, as
to nations, God never left himself without a witness, however wicked
they were, but sent them fruitful seasons, and did them good, filling
their hearts with food and gladness; and then, as to individuals,
there is health as well as sickness, enjoyment and comfort as well
as affliction. How is this to be explained? If man be in favor with
God, how do you account for his miseries? If man be under wrath,
unmingled wrath, how do you account for his mercies? Account for
it, my friends, you cannot, but upon the principles of the text;
there is the appearance of a man upon the throne, the man who
died for us, who satisfied the claims of divine justice in our room,
illustrating and accounting for the fact, that, though man be under
condemnation as a sinner, still he is redeemed, and the object of
mercy. ‘Take another case. How is it that God’s judgments are
connected with repentance? Why do they yield upon the sinner’s
repentance and faith? My friends, strict law does not admit of this ;
and yet such is the fact. If, “when God speaks concerning a
nation, to pluck up and destroy, that nation repent, and turn from
its wickedness, God shall repent him of the evil which he thought to
do.” And, ifa single man, who is under wrath, humble himself un-
der the mighty hand of God, there is an ear which receives every
sigh of repentance, and there is a hand to administer pardon to the
humble and contrite. How is this? There is the appearance of
a man upon the throne, which, terrible as it is in some of its demon-
strations, is sprinkled with atoning blood ; and, though there is wrath
“let the wicked forsake his ways, and the unrighteous man_ his
thoughts, and let him return unto God, and he will be merciful unto
him, and to our God who will abundantly pardon.” The invitation
is to you all, for there is a man upon the throne. And then it goes
EZEKIEL’S VISION EXPLAINEv. 337

to illustrate another point; and it is, that since the government of
the world is in the hands of a Saviour, the final issue, the grand
design of that government, both as to individuals and the world, is
salvation. It is so as to you. You may turn it, by unbelief, and
carelessness, and wilful rejection of Christ, to another issue; but
blame not the bowels of the Deity. God rules you to save you;
and it is a delightful doctrine, as to a good man, that he is put under
the administration of Christ on a course of discipline, and that every
thing becomes a means of grace to him. Not merely the sabbaths
of God, not merely the ordinances of God, not merely the means of
grace, as we call them, directly so, not merely the visitations of the
Spirit, in the communion of saints, and a thousand other direct and
blessed means of spiritual edification; but there is a covenant betwixt
his soul and every thing; and all things are “to work together for
good to them that love God.’’ Every thing is a process m the
great discipline, to strengthen principle, to quicken affection, to make
the man of God perfect, to fit every man for his place in heaven,
the place which God designs him to fill in the beautiful order of the
hierarchy of heaven above. Whata reason to rejoice in the benefits,
and to bear with patience the troubles, of life! There is a man
upon the throne ; one who was troubled, who bled and wept; a
priest “touched with a feeling of our infirmities, who was in all
points tempted as we are, yet without sin.” And so it is as to the
world. The great design is to save the world from the power of
Satan, and to set upon it the crown of glory and of purity. And
this is further indicated to us by the fact, that there ts a rainbow
upon the throne, the sign of the original covenant, and, therefore,
made the sign of the covenant of grace. Similar imagery is em-
ployed by St. John, likewise, in his Revelation. ‘There is a cove-
nant; and, as. the rainbow shines upon the darkest cloud, so upon
the clouds of the present state shall the Christian see this radiant
sign of the divine mercy, the covenant which God has made with
you—“I[ will be to you a God, and ye shall be my people.” It is
upon the darkest cloud, fraught as the cloud may be with thunder,
and flashing, as it may sometimes, with lightning, and pouring as it
may, descending floods; yet the sign of promise and of peace is
upon it. Oh, thou troubled Christian! look up, and in. the darkest
scene rejoice in the government of God, and in this bright attractive
sign of his gracious covenant. And so, as to the world and the
church, remember that the sign of the covenant is still upon it;
never give way to desponding thoughts; the rainbow is upon the
cloud; God will remember his covenant, it is the sign of retiring
tempests and a coming calm.

And what shall we learn from the whole? z I said before, to

x
338 REV. R. WATSON’S SERMON.

seek above all things the favor and the friendship of God. What is
all other friendship without this? As I said before, to listen always
to the voice of the promise, and to observe the eye of the wheels
whenever they turn towards us, and however they turn ;. to get into
the church of God, which he engages to carry safe through the waves
of this world, and which he will conduct, finally, into the haven of
everlasting peace; to get here, through him who sitteth upon the
throne, an interest in all the perfections and gracious plans of a rec-
onciled redeeming God, that it may be well with us now, and well
with us to all eternity! God grant that, through the riches of his
grace, and through the redemption that is in Christ Jesus, these
everlasting blessings may be yours, and to his name be praise!

AMEN.
SERMON XXVI.

 

BY REV. ENOCH MUDGE,

IPSWICH, MASS.

Preached in Portland, Me., June, 1829, before the Maine Conference, previous
to the ordination of Elders for the work of the ministry.

THE SAFETY AND PROSPERITY OF THE CHURCH.

_Isaran xxxmu. 6.

AND WISDOM AND KNOWLEDGE SHALL BE THE STABILITY OF THY TIMES,
AND STRENGTH OF SALVATION; THE FEAR OF THE LORD IS HIS TREASURE.

Tuts encouraging language was spoken in reference to the pecu-
liarly distressed state in which the church and people of God were
involved. It strongly indicates the care of God for his people.
That he would not fail them; but that he would inspire them with
proper qualities of mind to endure or improve trial, and raise suita-
ble means for their stability, safety and prosperity. The Lord is
exalted ; he dwelleth on high. He hath filled Zion with judgment
and righteousness. And wisdom and knowledge shall be the sta-
bility of thy times. The times were indeed troublous. Sennache-
rib the Assyrian monarch is represented as the treacherous and
oppressive enemy of God’s people. And the prophet addresses
him in an elegant apostrophe, reproaching and denouncing him for
his unprovoked and ambitious disturbance of the repose of nations.
“Wo to thee that spoilest, and thou wast not spoiled, and dealest
treacherously, and they have not dealt treacherously with thee.
When thou shalt cease to spoil, thou shalt be spoiled; when thou
shalt make an end to deal treacherously, they shall deal treacher-
ously with thee.” In the midst of these calamities the valiant ones
shall cry out, and the ambassadors of peace shall weep bitterly.
The sinners in Zion shall be afraid, and fearfulness shall surprise the
340 REV. E MUDGE’S SERMON

hypocrites. The enemies of the church shall be dashed as a wreck
on the shore ; but the pious shall dwell as in a sure place of defence.
Supported by the Lord, their hearts shall meditate terror with per-
fect serenity. Not one of the stakes of Zion shall be removed,
neither shall any of the cords thereof be broken. The people
therein shall be forgiven their iniquity. The fear of the Lord is
their treasure. They who have the blessings of the divine favor,
have greater treasures for their support than the riches of the Indies.
Their peace shal] be better secured than it could be by the wealth
and arms of empires. The prophet addresses himself to Jehovah,
expressing his confidence in the divine government, his hope for the
deliverance of the church, and of its happiness and prosperity; his
blessing in filling it with piety, wisdom and knowledge ; and strength
of salvation. The doctrine of the text is, that true piety, in union
with wisdom and knowledge, is the best and only security of the
peace and prosperity of the church of God.

J. Wer sHALL ATTEMPT TO ESTABLISH AND ILLUSTRATE THE
DOCTRINE.

IJ. EnpEavor To sHOW BY WHAT MEANS THESE QUALITIES MAY
BE THE MOST EFFECTUALLY PROMOTED IN THE CHURCH TO SECURE
1TS SAFETY AND PROSPERITY.

UJ. We suai PROCEED TO APPLY THE SUBJECT WITH REFER-
ENCE TO THE PRESENT OCCASION.

J. We are TO ATTEMPT TO ESTABLISH AND ILLUSTRATE THE
DOCTRINE OF THE TEXT, That true piety, in union with wisdom
and knowledge, is the best and only security of the peace and pros-
perity of the church of God.

The fear of the Lord is but another name for true piety. ‘This
is the beginning of wisdom. It is that holy reverence of the divine
majesty and glory of God, which deters from evil; and that filial
sense of affection for him, which brings the soul into a dutiful sub-
mission to him. fence, the fear of grieving him, and the desire
to please him, become the prevailing principle of a pious mind.
This induces watchfulness against evil, and an earnest seeking for
grace to serve and glorify him in spirit and in truth. Well, there-
fore, may this term be used, to express the general disposition and
habit of piety ; as it excites all the affections, and moves them into
a holy correspondence with the divine nature and attributes of God,
as our Father, Redeemer, Sanctifier, and everlasting Friend.

\t brings the will into conformity to the will of God. The under-
standing is employed in all the various branches of knowledge of
God, and his word and will. It directs the heart into dutiful love
to, and a delightful enjoyment of him. In this is embodied the
ON THE SAFETY AND PROSPERITY OF THE CHURCH. 341

heavenly treasure which believers have in earthen vessels, even
while in this tabernacle of clay. The fear of the Lord is his treas-
ure. ‘This is essential to being the members of the mystical body
of Christ. rom his fulness they all receive the heavenly gift which
unites them to him their living head, and to each other as his spir-
itual members. This piety is the principle and bond of their union
in the household of faith. It is the strong cement by which, as liv-
ing stones, they are built up as a spiritual temple inthe Lord. It is
the unction of their consecration to the holy priesthood, by which
they continually offer acceptable sacrifice to God. Wisdom implies
the ability to perceive what is fit and right to be aimed at as the
great end of our existence, to glorify and enjoy God, as the only
way to secure peace and tranquillity in our own bosoms, and in all
the circles of civil and social life, in which, by the providence of
God, we are destined to move. It is that prudence and discretion
which discern what is right and fit to be done, to avoid evil and at-
tain good. It comprehends that general intelligence, or commerce
of information, that has reference to the nature and fitness of things,
with regard to the nature and end of moral action. It discerns the
fitness of time, place, manner, motive, and instruments of accom-
plishing our designs. If we should here make any distinction be-
tween wisdom and knowledge, we might say that the latter refers
more particularly to experience, by which we acquire a direct and
practical acquaintance with the truth, and more especially with the
results arising from the use of the most proper means which wisdom
has selected to attain the desirable end.

This is the wisdom that cometh from above. It is the gift of the
Father of lights, with whom are all the treasures of wisdom and
knowledge. He imparts it by revelation to those whom he has
made intelligent and accountable beings. It is by his own word
and Spirit that we are made wise to salvation. It is the union of
these qualities of piety or fear of the Lord, with wisdom and knowl-
edge, that forms a consistent and useful character, Such characters
stand as lights in a benighted land, holding forth the word of life.
Such are the children of wisdom, the children of God, without re-
buke in the midst of a wicked and adulterous generation.

2. Wisdom and knowledge imply a view of the nature and de-
sign of their union in the church as the body of Christ. ‘The nature
of their union being spiritual, the end and design of it is to attain
spiritual advantage.

My kingdom, said Christ, is not of this world. The design of
being united in it, therefore, is not to attain worldly advantages, but
spiritual blessings. They who are truly taught of God know the
unspeakable privilege of being united in the fellowship of the gos-
342 REV. £. MUDGE’S SERMON

pel. They are social in their natures. They know they have the
same wants, weaknesses, and trials; that they must derive their help
from the same source, in the only way of divinely appointed and
prudential means of grace. They are taught by experience that
“two are better than one,” for they have a good reward for their
labor.

3. The pious and intelligent have a clear discernment of the doc-

‘ trines, discip] ne, ordinances and order of church government, as
means for its edification and growth in grace. Where people are
destitute of this knowledge, though they may be sincere, and have
a zeal, but not being accompanied with a knowledge of the grand
principles of a holy life, it will be like a dazzling, flickermg flame,
which “leads to bewilder, and dazzles to blind.”? A just view of
the doctrines of revealed religion, with the evidences by which they
are supported, are the sure foundation of a pure and spiritual reli-
gion, that has God for its author, and his glory for its end. The
moral discipline, ordinances, and order of church government, are
the rational principles and helps to a holy and useful life. They
are the directories, guards and landmarks of the Christian. On an
attention to these depend his own peace, and the church’s pros-
perity.

4. This knowledge leads Christians to a just estimate of the value
of the privileges they enjoy as the means of growth in grace. By
living in a habitual use of divine ordinances and prudential means,
they are enabled to judge, from experience and observation, of the
just value that is to be attached to them ; therefore they are careful
to transmit them to succeeding members, as the means of the union
and prosperity of the church, and of securing it from outward en-
emies and secret foes. Frequent social religious meetings are of
inestimable value to preserve the life and power of religion, and
spirituality in the body.

5. This wisdom and knowledge direct the church to a selection
of her most pious, judicious and gifted members to fill official places,
and to perform special duties for its service. These constitute
much of the riches, strength and defence of the body. Whenever
these are called into the service of the church, they contribute to
advance her best interest. A church may be wealthy, its members
may possess worldly influence, and be ranked among the honorable
of the earth; it may be defended in its outward form by the civil
power ; but it may, in the eyes of the Lord, be like the Laodiceans,
poor, blind, naked, and have need of every thing spiritually good
and valuable. But if its members be pious, intelligent, and expe-
rienced, the gates of hell cannot prevail against it. It is then hke
the well formed, healthy body, with a good constitution, a wholesome
ON THE SAFETY AND PROSPERITY OF THE CHURCH. 345

diet, proper exercise, in a free air. Every member then partakes
of the vital, invigorating energy ; performs its proper functions, and
enjoys in itself, and with its fellow members, the comfort and pleas-
ure of a happy existence.

6. This piety and prudence lead the members of a church to
avoid occasions of divisions, to cure them when they occur, and to
cultivate a spirit of love and union. Any division is like an evil
disease, which gives pain to the body ; and if one member is wound-
ed, all feel the sympathizing pain. The cause and cure are imme-
diately sought. Piety cannot be an indifferent spectator to the
prevalence of sin and error. Wisdom promptly suggests the reme-
dy ; experience teaches the happiest mode of its application. Thus’
proving the stability of the times and strength of salvation.

7. Whenever this spirit of piety is thus united with a godly exer-
cise of wisdom and knowledge, it tends to increase the prosperity
of the church by an increase of members. We will go with you,
for the Lord is with you, is the language of such as behold this ami-
able spirit of piety, brotherly love, and carefulness to preserve the
body im the beauty and order of the gospel.

Behold how good and how pleasant it is for brethren to dwell to-
gether in unity. They are beautiful as Tirzah, comely as Jerusalem,
and terrible as an army with banners.

These qualities tend, above all, to promote the prosperity and
safety of the church, by securing the favor and approbation of its
great and powerful Head, who is able to defend it from all the as-
saults of earth and hell; and to give it prosperity, when all sources
of human help are dried up; when the powers of darkness muster
their forces of infidelity, error, flattery, and persecution against it.

Let these observations suffice to establish and illustrate the doc-
trine of the text. And wisdom and knowledge shall be the stability
of thy times, and strength of salvation ; the fear of the Lord is his
treasure.

Il. We witt Now ENDEAVOR TO SHOW BY WHAT MEANS THESE
QUALITIES MAY BE THE MOST EFFECTUALLY PROMOTED IN THE
CHURCH, TO SECURE ITS SAFETY AND PROSPERITY.

Many of you, my brethren, have undoubtedly anticipated much
of what J shall say on this part of my subject. It is natural to ex-
pect, if the question were asked, “ By what means can such astate
of piety, and such qualities in the church, be most effectually pro-
moted ?” many would doubtless be ready to answer—By a pious,
intelligent, faithful and efficient ministry. This is undoubtedly
correct.

‘The gospel ministry is a divine institution, having the glory of
God, and the salvation of men for its general object. The nature
344 REY. E. MUDGE'S SERMON

of the duty which it devolves 1s a divine service, to which men are
specially called of God, to spread the knowledge of revealed truth,
as made known in the Holy Scriptures; to open and recommend the
way of salvation by Jesus Christ; to gather men into the church
and edify the household of faith by the truths of his revealed will
and the ministration of the ordinances of the gospel ; to perfect them
in knowledge, experience and holiness ; to fit them for his heavenly
kingdom, that they may be presented as a chaste spouse of Christ,
without spot or wrinkle, adorned in the beautiful garments of salva-
tion, and made meet to be partakers with him, of the inheritance
which he has gone to prepare for them in glory.

The call to this work is from an immediate impulse of the Holy
Spirit upon the heart, which, in concurrence with such circumstances
in the order of providence as go to produce a clear conviction in
the mind of a person of his duty to engage in the ministry, from con-
siderations which only respect the glory of God, and upon motives
which aim at nothing but the good of the church and the salvation
of souls. The first indispensable qualification for this high and holy
work is personal piety. Without an experimental and practical ac-
quaintance with the truths of the gospel, no man, whatever may be
his natural or acquired abilities, is qualified to teach sinners the way
of salvation, and meet all the cases of the flock of God, as a faith-
ful physician and good shepherd. ‘Piety, however, of itself, without
wisdom and knowledge, is not a sufficient qualification for a teacher
of righteousness, and guide, guardian and watchman over the church
of Christ.

We are carefully to guard against the two errors by which the
church has, in all ages, been afflicted. The first is, that learning
and science are sufficient qualifications for the ministry without piety.
The second is, that piety of itself, is all that is needed as a compe-
tent qualification for that great work. By the first, the church would
be led to a popular conformity to the spirit of the world, and to be
content with the form, without the power of godliness.

By the second, she is in danger of superstition and wild disorder.
Both piety and learning are to be regarded as qualifications in their
proper places. To personal piety, and a clear conviction that God
hath called him to the ministry, there must necessarily be joined a-
competent knowledge of the language he is to use to instruct men
in the way of salvation. A clear and comprehensive view of the
doctrines of the gospel of our salvation, in their necessary connec-
tion and dependencies ; together with the various classes of evidence
by which they are to be proved and supported ; a readiness of com-
munication, or, in other words, a gift of instruction, to awaken, com-
fort and edify souls; never forgetting that the unction of the Holy
Spirit is always needful to give success to all efforts made for the
ON THE SAFETY AND PROSPERITY OF THE CHURCH. 345

accomplishment of the grand end of all ministerial labor. Zeal,
firmness, tenderness, constancy and fidelity, are all indispensable
requisites to a faithful and efficient ministry. The love of souls and
an ardent desire for the glory of God are to be kept constantly
awake, and in vigorous exercise in prosecuting the holy work. When
the knowledge of languages and human science are joined with these
essential requisites, the man of God is qualified for more varied and
extensive usefulness. It is by such a pious, devoted, and efficient
ministry that the prosperity and security of the church are pro-
moted.

2. It is by paying an early and suitable attention to the rising
generation, to train up a godly seed to become the future members of
the body of Christ, that its best interests are to be increased and se-
cured. We, my brethren, are passing away as the shadows that
glide over the plain. The places that now know us will soon know
usno more for ever. Another generation must shortly fill our places
as members and ministers of the church of God. Our children
must, therefore, be trained up for him. They must be guarded
against error, and restrained from sin. They must be taught the
fear of the Lord, and be instructed in ways of righteousness. We
must begin with them in the nursery, continue our instruction in the
family circle, provide for them at the school, and lead them to the
house of God, that they may be brought under the hallowing influ-
ence of the gospel. The minister of God has much to do in train-
ing these young immortals, in whom are centred the hopes of the
church and of the world, to fill all the useful, honorable and impor-
tant offices, for their future prosperity and happiness. 'To the min-
istry we look to give direction and encouragement to sabbath school
and Bible class instruction, and to establish libraries; to elicit and
satisfy inquiry ; to draw forth and assist the energies of the mind ;
to implant and cultivate wholesome principles; to spread before
them the beauties of holiness, and allure them to the love and ser-
vice of God; to leave the savor of divine knowledge, and the
deep impression of a holy example, that they may rise up and copy
these living patterns as they have followed Christ. The minds of
youth must be cultivated with science and all useful knowledge, that
they may become intelligent and judicious in the exercise of their
piety, that they may justly discriminate between truth and error,
between what is essential, and what is not. Being thus instructed,
they will be equally removed from an ignorant, superstitious bigotry,
and a Jatitudinarian liberality which retains little of Christianity but
the name.

3. In order that such a state of the church may be promoted as
is referred to in the text, it is important that a care be taken.

y
346 REV. E. MUDGE’S SERMON

in the admission of members to its communion, and the enjoyment
of its privileges. ‘They should be carefully instructed into the na-
ture and obligation of their duties as members of Christ’s outward
kingdom. God made it the imperious: duty of the Israelites not only
to instruct their children in the principles and obligations of the moral
law, but into the nature and design of their institutions, as memori-
als of his mercy, designed to keep them separate from the rest of
the world, as his peculiar people. “Thou shalt teach them dili-
gently to thy children, and talk of them when thou sittest in thine
house, and when thou walkest by the way, and whenthou liest down,
and when thou risest up. And when thy son asketh thee in time to
come, saying, What mean the testimonies, and the statutes, and the
jadgments which the Lord our God hath commanded you? Then
thou shalt ‘say to thy son, The Lord hath brought us, out of Egypt
with a mighty hand,” &c. Proselytes also were to be instructed in
the doctrines, duties and ordinances of the Jewish church, before
they were admitted to its privileges. All the members of that church,
who bore about them the badges of their holy profession, were
taught that these were to guard them from idolatry, and to preserve
them in the fear and obedience of the Lord. Num. xv. 38—40.
Christ also was careful to state the terms of discipleship to all his
followers, in the most clear and explicit language. ‘* Whosoever
will come after me, let him deny himself, and take up his cross and
follow me.’ Here we are instructed that the service of Jesus
Christ must be a voluntary act of a moral agent. No force, norimprop-
er influence should be employed to induce persons to make a profes-
sion of the Christian religion, and to join themselves to the church.
Wherever this is done by any sect, or individual of a sect, it is unchris-
tian conduct, and deserves severe reprehension. Christ loves the vol-

unteer in his service. And the church can only receive a firm and’

exemplary support from such as, from the convictions of conscience,
and decisions of judgment, enter her ranks. They must be instruct-
ed that self-denial is an indispensable requisite to the character of a
follower of Christ. That they are to come out from the world,
renounce its spirit, and not be conformed to its practices.

Neither is it enough that they be taught to be negatively good, to
do no harm; but they must take up the cross, take the yoke of
Christ boldly, and profess Christ and him crucified ; acknowledging
the authority of his doctrines, submitting to his ordinances ; obeying
his precepts, and following his example. They must put on Christ,
and make no provision for the flesh. And this must be continued at
all hazards. ‘ For whosoever is ashamed of me, of him will I be
ashamed before my Father and the holy angels.” ‘Be thou faith-
ful until death, and I will give thee a crown of life.”

>
ON THE SAFETY AND PROSPERITY OF THE CHURCH. 347

Professors of religion should never imagine that, by becoming
Christians, and members of a church, they are freed from any of the
civil, social, or relative duties of society. They are to render to all
men the duties and services of their relative conditions. Religion
imposes her highest and most solemn obligations on persons of all
ranks. Men are to serve God in the several states wherein they
are called ; and to do their duties as a service to him, in singleness
of heart and with a ready mind.

A proper knowledge of these holy principles of religion will in-
duce a spirit of subordination, condescension, sympathy, and mutual
good will, which are the brightest ornaments and strongest cords of
society. But all who unite in the church are to be taught the spe-
cial duties which devolve on them as its members and brethren in
the same household of faith. None are to excuse themselves as
having no share in the promotion of its prosperity. They place
themselves in the church, that they may receive the watchful atten-
tion, friendly admonitions, and affectionate counsels of their brethren.
It becomes each individual to be deeply sensible of how far he is
interested in administering to his brother, as well as receiving from
him, this labor of Christian love. Were Christians personally and
individually faithful in these respects, there would be few occasions
for the more public exercise of the discipline of the church. When
the first symptoms of disease appear, the friendly band of a father
or mother, brother or sister in the church, might administer a reme-
dy which would prevent, or remove a disease that, if neglected, may
baffle the ablest physician, or require the operation of the boldest
surgeon. A knowledge of our own weakness and infirmity should
teach us moderation, candor and tenderness; and a consciousness
of our own wants should teach us to exercise benevolence to others,
to afford them the same brotherly assistance which we feel would
be beneficial to ourselves. Thus would they strengthen “the band
-of love, a three-fold cord, which never can be broken.”

4, There are some particular states in the church to which a spe-
cial attention is to be paid for the promotion of its highest prosperity.
Not only is the young convert, the babe in Christ, to be fed with the
sincere milk of the word, that he may grow thereby, but he is to
be guarded against the most common causes of stumbling and of-
fence. While the father and mother in Israel are to rejoice in every
appearance of the sincerity and piety of the younger members, they
should take special care not to expect or require the exercise of
maturity in judgment and discretion which may be justly expected
in age and experience. And on the other hand, while they are
careful not to discourage, let them be equally so, not to kindle and
increase a spark of pride, by an indiscreet mention of their gifts and
attainments. They must also avoid undue partialities, Jest they ex-
348 REV. E. MUDGE’S SERMON

cite jealousy, envy and division. But the sick, infirm, and aged are
to have a special attention paid to them by the private and official
members of the church. Let not those, who have borne the burden
and heat of the day, be forgotten or neglected. :

If the nation is taxed with ingratitude who neglects its military
and naval heroes; if you censure in the severest manner the master
who leaves his enfeebled and worn-out slave to perish ; if your heart
rises with a just indignation against a son that suffers his parents to
languish out their lives in penury and want, by what language will
you express your sense of the criminality of a church of Jesus Christ
that neglects its sick, aged, and impoverished, suffering members?
What! shall an aged Christian, a child of God, whose travail of soul
has given birth to many sons and daughters in Zion, be neglected
by their brethren, when they can no more toil and labor for them-
selves and others? It must not be. That church cannot prosper that
does it. The Lord will visit such withhis displeasure. ‘They must
have a double portion of the prayers, visits, sympathies and labors
of the church. It is a debt of justice. It must be repaid. Those
who are the most faithful in discharging this debt of love are often
abundantly enriched by their visits. The aged saint, frequently
brings out of his treasury the most valuable information to strength-
en faith, confirm hope, enkindle love, inflame zeal, increase patience,
and animate to obedience, so that the visitor is twice blessed ; bless-
ed in giving, and in receiving the consolations of his holy religion.
The intelligence and experience are brought again into the church,
and prove, in times of difficulty and need, the strength of salvation

The poor are to be sought out and relieved. The heart of the
widow and soul of the bereaved are to be cheered by the fruits of
charity and brotherly affection. The evil consequences of neglect-
ing the poor, and partiality in administering the alms of the church,
occasioned the greatest trouble to the apostles. But the piety, wis-
dom, and prudence of those holy men took measures to remedy the
evil, and to restore love and unity among their brethren.. The fear
of the Lord was their treasure.

5. The cultivation and exercise of a spirit of ready and cheerft
liberality in the support of the gospel, and in meeting all the pecu-
niary calls for the advancement of the cause of God, are indispen-
sable for the increase of piety and spread of useful knowledge, and
for the happiness and stability of the church. Though religion is
the gift of God, we are required to use means to attain it ourselves,
and to spread it among our fellow men. Ordinarily the prosperity
of the church may be expected to keep equal pace with the culti-
vation and exercise of this, spirit among its members. While we
disclaim all merit in works, and especially in the absurd idea of pur-
chasing the favor of God with money, we know, for he hath declared
ON THE SAFETY AND PROSPERITY OF THE CHURCH. 349

it, that the “liberal soul shall be made fat; and he that wateretk
shall be watered. Covetousness is idolatry. God loveth the cheer-
ful giver. There is that scattereth, and yet increaseth. He that
soweth sparingly, shall reap also sparingly; and he that soweth
bountifully, shall reap bountifully.”’ In the exercise of a cheerful and
ready mind to meet the calls of the church, Christians show their
sense of moral justice and religious gratitude, as well as benevo-
lence. “He that is faithful in that which is least, is faithful also in
much; and he that is unjust in the least, is unjust in much. The
grateful soul inquires, What shall I render unto the Lord for all his
mercies ?”

Having reaped spiritual, he is ready to bestow carnal things, ‘to
secure an invaluable treasure of piety and intelligence to the church,
which may prove its strength of salvation.

It is time that we proceed in the

Til Place, ro appLY THE SUBJECT WITH REFERENCE TO THE
PRESENT OCCASION.

The candidates who are now to be set apart to the ministry, and
ordained elders in the church of God, have seen what an important
bearing this subject has on them, in reference to the future discharge
of their ministerial duty. In your late examination you have given
satisfactory evidence of personal piety, of your call to and qualifica-
tions for entering into this holy office. Your official standing in the
church will bring you into a close connection with all that tends to in-
crease her richest treasure, to promote her highest prosperity, and
to increase her most permanent stability and security.

Yours is to be a reasonable and benevolent, important and pleas-
ing, difficult and responsible labor, which, if faithfully performed,
however men may regard it, cannot fail to be acceptable to God.
You may have a great sense of unfitness for the work, and a deep
consciousness of utter unworthiness to engage fully in its holy and
responsible duties. Yet, trusting in him who has not called you to
go a warfare at your own charge, you may humbly and boldly ven-
ture to go forward.

1. In offering yourselves, body and soul, talents and influence, to
the honor of God, you perform but a reasonable service. Having
received all your powers and means of improvement from him, they
should be employed for his glory. Having been redeemed by Christ,
you are his, and to obey him is your reasonable service. Having
been renewed by the Holy Spirit and nursed up in the church, it is
most reasonable to consecrate yourselves to be its devoted servants.
It is a debt of gratitude you owe, for the foretastes and pledges ot
eternal life with which you have been favored, and reason demands

31
350 REV. E. MUDGE’S SERMON

that. you cheerfully discharge it. All the duties of your Christian
profession and ministerial office are rational, and become those be-
ings who are possessed of talents of the highest order, and are
capable of the most exalted employments in the service of the King
of glory; in advancing his kingdom among ‘his rational and ac-
countable subjects. This service is to be performed with all the
rational powers, as is fit for those who are under infinite obligations
to him who honors them with such a holy employment.

2. Yours is abenevolent work. It originates m the benevolence
of God to sinful men. To call sinners to repentance and gather
them into the church, and edify them as the spiritual members of
his body, is a work of the greatest benevolence of which the human
mind is capable. It is the imitation of him who went about doing
good to the bodies and souls of the needy and perishing. To this
benevolent employment, to which we can set no limits, it regards no
distinctions ; it reaches to every case and condition of man.

3. It puts in requisition all the talents, fills all the time, employs
all the means afforded. It has reference to time and eternity, to
the persons and characters, to the happiness and usefulness, to the
safety and salvation of men. It is to promote piety, diffuse the
knowledge of spiritual things, to preserve the church as a godly
seed in the world, and to people heaven. The Saviour of men has
connected it with his own work of redeeming and saving men.
Ministers are ambassadors for Christ, workers together with him, in
spreading the knowledge of salvation, and in plucking sinners as brands
from the burning, and bringing lost prodigals home to their heavenly
Father’s house, to partake the joys of his salvation.

4. It is, therefore, in many respects, a pleasing work. When
Ezekiel was commanded to eat the roll, and St. John the little book,
they were sweet in the mouth as honey. It is a sweet and delightful
thing to contemplate the messages of redeeming grace to a perish-
ing world. It is a sweet and precious perfume that the ministers
of Christ pour forth to the fainting, longing soul, that is waiting for
the salvation of the Lord. It is delightful to dwell on the love of
God to dying men; on the grace of our Lord Jesus Christ, who
gave himself that we might live ; on the effusions of the Holy Spirit
shed abroad into the hearts of hungering and thirsting souls; on the
balm of Gilead, that gives life to the dead; on the balsam of the
Saviour’s merits, which gives health and peace to the broken heart,
and assuageth the anguish of the wounded in spirit. _O, it is precious
to speak of the help laid on one that is mighty to save the feeble,
tempted, weary, heavy laden soul. Oh! yes, itis delightful to preach
the offices, work and grace of a Redeemer. ‘The piousare cheered
when the promises of the gospel are opened, explained and applied.
ON THE SAFETY AND PROSPERITY OF THE CHURCH. 351

Their hearts are comforted, when the joys of salvation flow
through the preaching of the doctrines of justification, sanctification,
adoption and the final redemption of the body from corruption by
Jesus, who “is the way, the truth and the life.” The poor, per-
secuted saint leaps for joy, when assured that the kingdom of heav-
en awaits such; when they are told that the Spirit of glory and of
God resteth on them; that great is their reward in heaven. It is
pleasant to accompany departing saints, when gathering up their feet
to obey the welcome summons of their Lord to come and live with
him in glory.

5. Yet, amidst these pleasing scenes, you must not forget that it is
an arduous work. Who is sufficient for these things? Surely every
minister of Christ, who has just views of the greatness and difficulty
of the work; the high, the deep, the extensive, the various subjects
involved in the discharge of his ministry ; the awful responsibilities
of his office; the consequences of infinite moment, arising from its
discharge, will say, We are not sufficient of ourselves ; but our suf-
ficiency is of God. Itis his comfort, that he who hath called him
does not require him to go a warfare at his own charge. He is fully
furnished with the matter of all his instructions, and may rely on
grace to help in every time of need, for a right, faithful and useful
discharge of his duty. The ambassador of Christ is entirely de-
pendent on him for all that relates to his mission and usefulness.
He has nothing to originate. His doctrine is not his own, but his
who sent him. He is also equally dependent for success. How
humbling is the consideration that he cannot produce one serious
and godly purpose in the hearts of his hearers; that he cannot
soften and change the heart of one hardened and careless sinner;
that he cannot impart comfort sufficient to cheer the soul of one
mourner in Zion ; nor give evidence of acceptance to one anxiously
distressed inquirer. No, nor of himself, can he sanctify one believer
who is intensely longing for full salvation. Here, my brethren, you
see your sufficiency is all of God. Whatever natural strength of
intellect, or however great the fund of acquired knowledge; and
though you had the gilt to speak with the tongue of men and angels,
you were still insufficient for this work without the grace of God to
sanctify these qualifications, and to accompany the use of them to
produce the awakening, conversion and salvation of souls. We
have this treasure in earthen vessels, that the excellency of the
power may be of God, and not of us.

6. The work of the ministry is a highly responsible work. They
watch for souls as they that must give an account. They receive
their awful charge from God to declare his whole counsel. Whether
sinners will hear, or whether they will forbear, they must be fear-
lessly and faithfully warned to flee from the wrath to come, and
352 REV. E. MUDGE’S SERMON

escape the damnation of hell. There is a fearful responsibility
attached to the character and duty of a watchman in Zion. His is
a work that might fill an angel’s heart, and did employ a Saviour’s
laborious hands. Yes, my brethren, as spiritual watchmen you are
to instruct the ignorant, warn the wicked, check the froward, stir up
the lukewarm, encourage mourners, feed, guide and guard the
flock of God which he hath purchased with his own blood. This
will call you to be instant in season and out of season, to rebuke and
exhort with all long-suffering and doctrine; knowing that you and
your hearers are hastening to the great tribunal, where joys un-
speakable or woes inconceivable await you as the result of fidelity
or neglect.

Finally, my beloved brethren, whatever opmion man may form of
your motives and labors, if faithful, the Lord of the harvest will
certainly be with you, give you success, and finally give you the tokens
of his everlasting approbation.

He hath already given us sufficient success to encourage our
hearts in this glorious work. The time and circumstances of my
entering into elder’s orders are fresh in my recollection. There
was a sense of pensiveness and loneliness of feeling, which spread
itself over the mind, which it would be difficult for any one at this
time to conceive, and much more for me to express,—being that
year stationed in the province (now state)of Maine, where the
whole number of members of the M. E. Church was less than 300,
and now you have about 10,000. Since that time every member
of this conference, except one, has been admitted into the ministry.
At that time the whole number of members in the U. S. was about
46,000, and now they amount to more than 447,000.* How greatly
has the Lord of the harvest multiplied your circuits, stations, minis-
ters and members. Then there was but a single meeting-house of
our order in this state ; now, how greatly are they increased !

These things should encourage you. Verily, you have not run
nor labored in vain. Should we dare to look forward the same
number of years to come, and indulge the hope, that a proportionate
success should attend the future labors of those who are, and may
be, raised up, what a glorious prospect would present itself to the
mind! Who would dare predict such a state of the church?
And yet, why may you not hope for it? Has not the Lord said
“Lo! I will be with you, even unto the end of the world >”

This must be acknowledged to be a great and glorious work of
God. It has not been by mht, nor by power, of a worldly kind.
We have to acknowledge a divine agency in raising up instruments

 

* There has been considerable increase in the church since the above calculation
was made. It is supposed that there are now more than 500,000 members.—En.
ON THE SAFEI¢ AND PROSPLALIY UF THE CHURCH. 353

for this purpose. They have been such in many instances, as the
wise men of this world would not have selected. Nay, many of
them would have been set at nought and despised by such builders.
But God hath blessed them, while in labors they have been more
abundant.

While you duly appreciate the labors of your pioneers, we are
happy to find you also feel the importance of an increasing degree
of intelligence and experience, to fill the stations and discharge the
pastoral duties of the ministry in churches composed of all ranks of
pious and intelligent Christians, gathered in by your instrumentality.
In this you are judiciously endeavoring to keep pace with the order
of God.

This subject is highly interesting to the church in general, but in
our application of it, is more especially so to the church of which
we are members. It is our practice, on these occasions, to inquire
into its spiritual state and prosperity,—the means proper to be used
for its future advancement and security. Our peace and spiritual
prosperity are identified with hers. Her interests, stability and se-
curity are our glory and joy. The members of the body to which
we belong know that we have but one interest in common with theirs,
in the means and measures pursued. Our spiritual interests and
comforts must be derived from the same source, in the use of the
same means with theirs. A regard to the same doctrines and moral
discipline is equally necessary for us all. It is hers to judge of the
gifts, graces and usefulness of candidates for the ministry. She, who
is to be served and edified by them, recommends them; and on
her must they rely, under God, for future countenance, approbation
and support. ‘They are her servants for Jesus’ sake. We do all
things, dearly beloved, for your edifying. Whether we travel on
circuits or districts, or labor in stations; whether we study or visit °
whether our time be employed in Sabbath school and Bible class
instruction, or preaching the word, it is for your edifying. For you
the talents and vigor of the prime of life, and the maturity and ex-
perience of age, are all employed. And, that you may have a more
general and equal edification, we submit to the inconvenivnce of
change, and remove from place to place, having no certain dwelling-
place, relying entirely on your piety and sense of justice and ability
for our support. How solemn and important, then, must be your
duty, as individuals, to posterity, as well as to the great and increas-
ing body of which you are members. Endeavor to get a deep and
abiding sense of the value of personal piety, and especially of the
attainments which the dectrines you profess should encourage you
1o expect and seek. Study closely that part of the subject which
relates to the wisdom and knowledge before alluded to; and espe-

31*
304 REV. E. MUDGE’S SERMON.

cially the means by which it is to be promoted in the church for its
future and lasting good.

Let ministers and people engage with one heart and one soul in
the glorious work. Let us be faithful to the. grace already given,
and, in humble dependence for future assistance, go forward for new
and higher attainments—for greater and more extensive conquests,
until death shall be swallowed up in victory, and the redeemed of
the Lord shall be brought where

‘Triumphant glories deck their brow,
Immortal songs their triumphs tell ;
There with fresh ardor shall they glow,
With truth immortal dwell ;

No tyrant death molest the smiling plain,
But boundless freedom hold an everlasting reign!”
SERMON XXVII.

 

BY REV. FITCH REED.

Preached in Middletown, Conn., July 4, 1831.

THE INFLUENCE OF MORAL PRINCIPLE, SECURED BY EARLY
CULTURE, ESSENTIAL TO NATIONAL PROSPERITY.

Devreronomy xxxu. 46, 47.

AND HE SAID UNTO THEM, SET YOUR HEARTS UNTO ALL THE WORDS WHICH
I TESTIFY AMONG YOU THIS DAY; WHICH YE SHALL COMMAND YOUR CHILDREN
TO OBSERVE TO DO, ALL THE WORDS OF THIS LAW.

FOR IT IS NOT A VAIN THING FOR YOU BECAUSE IT IS YOUR LIFE 5 AND
THROUGH THIS THING YE SHALL PROLONG YOUR DAYS IN THE LAND, WHITHER
YE GO OVER JOBDAN TO POSSESS IT.

To contemplate the perfections of Jehovah, as they are traced out
in the workmanship of his hands, and the footsteps of his provi-
dence; to study and acknowledge our dependence and obligation to
him as our Creator and Benefactor ; to become reconciled to his
character, and conformed to his moral image, and thus be prepared
to exalt the praise of his glorious grace, in our-future and intermi-
nable existence ; this is the great business of human life, and well
becomes us as rational and responsible beings. It is due to the
God of all our mercies, and stands inseparably connected with our
present and eternal well-being.

We cannot cast our eyes abroad upon the face of nature, without
discovering evident tokens of infinite intelligence, power and good-
ness; and in the passing events of Divine Providence, how clearly
do we distinguish the finger of God, pointing out that mercy which
prompts, and that wisdom which directs, in all the operations of his
hands. Every advancing step in the history of God’s dealings with
man, reveals new wonders in his economy, and calls for higher notes

of admiration and praise.
356 REV. F. REED'S SERMON

Every revolving year sheds richer blessings upon our guilty world,
and awakens new emotions of gratitude and pleasure in the heart of
the Christian and the philanthropist. Every returning period which
repeats the song of our country’s freedom, swells a new chorus to
the praise of our fathers’ God. More and more are we convinced
that the bloody struggle of our patriot sires, which eventuated in giv-
ing liberty to the millions of their favored posterity, was under the
superintendence of Almighty power, and directed for the accom-
plishment of wise and gracious purposes in regard to our country, to
the church and to the world. And while our bosoms glow with
feelings of the most ardent patriotism ; while, as a people, we glory
in the freedom of our civil and religious institutions, let us remem-
ber that American liberty, though great and important in itself, is
but a single link in a chain of events, which will reach to the end of
time, and involve the moral condition of unnumbered millions.

Our national existence and civil liberty, which were proclaimed
in the first declaration of our independence, have been the admira-
tion of the world. Nations have wondered, and we have wondered
ourselves, that our fathers, so few in numbers, and so feeble in com-
parison of the brave and gigantic power which opposed them, should
so completely carry into effect their noble purposes of victory and
freedom. What was it that gave success against such fearful odds?
What was it that nerved a single arm against a thousand foes, and
unfurled the banner of national independence over the very battle
ground-of European prowess? It was the Lord of hosts. It was
the arm of the mighty God of Israel stretched out for the defence
of this land, and the accomplishment of those gracious purposes,
which have since been developed in the progress of civil and reli-
gious freedom.

While, therefore, we venerate the memory of our patriot fatHers,
who struggled in the sanguinary conflict, and gaze upon the monu-
ments which tell the hapless fate of those who fell upon the blood-
stained soil of freedom; while we teach our children the wonders of
former days, infuse into their minds the spirit of generous patriotism,
and transmit to them the precious boon of liberty, let us cast our
eyes beyond all this, and lift our thoughts, and bow our hearts to
that Almighty power which achieved our victory, and made us what
we are. ‘To acknowledge the hand of God in all this; to render
him all the praise of our wonderful deliverance, is a sacred and in-
dispensable obligation. ‘To rejoice in any other way in the favors
which distinguish us; to carouse in the abundance of our blessings,
and forget the source whence we derive them, is an abuse of our
liberty, a dark stain upon the escutcheon of our country’s freedom.
It is this, more than any thing else, that endangers our safety. If
the eagle of American liberty should ever take its flight from our
ON THE INFLUENCE OF MORAL PRINCIPLE. 357

shores; if God should ever curse this land, and give it over to the
reign of anarchy or despotism, the cause will be found in our na-
tion’s ingratitude.

National favors demand national thank-offerings. It becomes us,
in our associated capacity, to pay our vows to our heavenly Benefac-
tor, and render to him our united praise. Nor can we conceive it
improper to celebrate, in a public manner, the birth day of our coun-
try’s freedom. The Jews were commanded to commemorate their
wonderful deliverance from Egyptian bondage; and one of their
most important and strikingly emblematical festivals annually re-
minded them of this gracious event. Let the sentiment prevail ; let
the feeling dwell in every heart, that we are under the government
of God; that to him we are indebted for all our civil and religious
advantages, and that our safety and happiness are inseparably con-
nected with national gratitude and virtue ; let this be the character
of American freemen, and they will remain freemen still ; they will
delight to assemble at the house of God, and offer the grateful hom-
age of their hearts. We deprecate, we sorely deprecate the prac-
tice of making this day a time of riot, and the joy of fools. It is
the destruction of those very principles in which we professedly re-
Joice, and betrays our liberty into thé hands of the veriest tyranny.

It is to inculcate other principles, and give to the mind a different
bias ; it is to guard our precious rights from such insinuating and de-
structive evils, and preserve entire the inheritance purchased by the
blood of our fathers, that we properly make this day a religious fes-
tival, and assemble with our children to renew our solemn covenant
with our heavenly Father, and strengthen those bonds which unite us
together as brethren. Be this, then, a day of sacred joy ; when but
one feeling shall pervade the breasts of our citizens; when the dif-
ference of political partisans shall be unknown, and the spirit of
religious sectarism unfelt. On this day, emphatically, we are
brethren; united to offer an undivided sacrifice of praise, and pledge
to promote one common cause.

I repeat the sentiment, that the independence of our country is
but a solitary link in a long chain of important events. When we
look at the eventful period of our nation’s birth; the political and
moral condition of the world at that time; and especially the state
of the church and the tone of Christian benevolence; and compare
these things with subsequent events, both in America and the old
world, we cannot fail to discover that our severence from the politi-
cal power of our mother country, was not a mere fortuitous circum-
stance, cast up in the ebullition of revolutionary conflict, but an
important instrument in the hands of the Almighty Ruler, designed
ultimately to change the entire moral and religious aspect of the
whole world. That.it has already effected great and important
358 : REY. F. REED’S SERMON

changes, both in the political and religious world, is most obvious to
all who impartially study the history of Providence. i is a nucleus
around which have gathered many new and generous feelings of lib-
erty, and many new and wonderful displays of God’s gracious regard
to. mankind. 2

The morning of our country’s freedom opened a new era in the

history of God’s moral government, and formed a new period in the

‘progress of those evangelical principles, which are designed ulti-
mately to enlighten all nations, and extend the Redeemer’s kingdom
from the rivers to the ends of the earth. In the early part of the
sixteenth century, shortly after the discovery of this continent by
Columbus, Luther arose and first kindled the flame of the reforma-
tion in Germany. Aided by the recent invention of the art of
printing, and fired by an unquenchable zeal for civil and religious
freedom, he severed the chains of popish tyranny, and awakened
mankind from the deep spell of slavish ignorance, and servile sub-
mission to monkish bigotry, which had gained the strength of cen-
turies, and defied the power of kings. The spell once broken,
Europe arose to arms, and made the pope tremble upon his throne
of usurpation. In spite of the thunder of his anathemas, or the power
of his regal minions ; in the midst of the most horrid persecutions,
the blessed cause. advanced, light increased, the word of God grew
and multiplied, and thousands were made to rejoice in the free gos-
pel of the Son of God. Men were thus made to see how they
were to govern themselves, and how religion should govern them.
Protestantism became the prevailing religion of many European
states, and opened a still wider door for the diffusion of correct
principles.

Men so recently emerged from the thick mists of papal darkness,
could not be expected to discover the whole truth in a moment.
Their prejudices were strong, and their attachment to long and es-
tablished usages was rigid. It is not, therefore, to be wondered at,
that a degree of religious intolerance should find a place in the re-
formed churches of Europe. Perhaps, indeed, it was best that
they should not suddenly come forth from the long and dreary night
of papal darkness, to the full meridian blaze of gospel day. So
great and sudden a transition would have been too much, even for
the stoutest sons of the reformation. Wild and ungovernable enthu-
siasm would have succeeded, instead of sober and consistent freedom
of thought, and liberty of conscience. We are not certain, indeed,
but Luther himself would have carried matters too far for the times,
had not his bold and impetuous spirit been somewhat curbed by the
mildness of Melancthon and other friends of the reformation.

But though the cause of God thus triumphed over the man of sin,
and occasioned unspeakable joy among all friends to human freedom
ON THE INFLUENCE OF MORAL PRINCIPLE. 359

and human happiness, yet there was something in the very genius of
civil government, as it then existed, which presented a. barrier
against the diffusion and practice of correct religious principles.
The beautiful garments of Zion lost much of their glory under the
patchwork of many human inventions. The church panted for a
purer atmosphere, and a more healthy clime. She longed for a
free dwelling, where she might appear in her own native dignity,
adorned in the simple habiliments of the unadulterated gospel. The
great Head of the church had already prepared a place for his peo-
ple; and, by political revolutions and local embarrassments, had
turned the attention of the true friends of liberty to the shores of
this western world. Under the auspices of the most enlightened
and powerful nation of Europe, this wilderness was converted into
fruitful fields, and the yell of the wild Indian was succeeded by the
songs and hallelujahs of worshipping Christians. Where altars had
smoked with butchered victims to savage cruelty, there arose tem-
ples to the living God, and thither repaired, with bosoms swelling
with devotion, the first planters of our soil, and the first fathers of
our American churches.

The sentiment, “ America is the land of freedom,” brought thou-
sands to its bosom, and speedily increased the fame and importance
of the western world. In their early government, and the facilities
for the increase and perpetuity of their free institutions, the colonies
were left mostly to their own resources. This elicited all their in-
telligence, and put them upon new schemes to meet their own exi-
gencies, and bound them together by stronger ties than could be
known im countries of established habits, and permanent govern-
ments. And, so far as could be expected, religion was left
untouched by the hand of civil power; especially at the period
which immediately preceded the revolution. Men of different re-
ligious sentiments were left, for the most part, to worship God in a
manner they thought the most consistent with the gospel of Christ.
Permitted to make their own laws, to build their own temples, to
worship in their own way, and taught to consider all this as their
unalienable right, it is easy to conceive why they should awake to
the least danger, and repulse the first encroachment upon their
liberty.

Blind and infatuated was that power which attempted the enslave-
ment of our fathers. But this attempt was permitted by an infinitely
wise God, for reasons which did not then appear, but which have
since, in part, discovered themselves, and will be more fully devel-
oped as we advance in the history of his providence. Lovers of
liberty even unto death, our fathers gained their object at the ex-
pense of much blood and many lives; and in fixing the constitu-
tional principles of government, they were fearfully jealous of their
360 REV. F. REED’S SERMON

rights, and transmitted to us the same sentiments which inspired
them on the field of battle. God has given us a free government ;
he has planted us in a favored soil; and in regard to liberty of con-
science, and the means of salvation, he has exalted us higher than
the nations of the earth. But for what purpose? That we might
sit as a queen among other nations, and aggrandize ourselves at the
expense of piety and virtue? that we might exult in the mere bless-
ing of civil liberty, and outshine all others in the abundance of our
wealth? No, by no means. These are objects of minor conse-
quence in the grand economy of Heaven, and in the view of every
Christian patriot.
The world, with all its concerns, is approaching to a final crisis,
when human governments will have an end, and the probation of
the present life will cease for ever. For this grand result every
moment is sounding the note of preparation. From every part of
‘the vast universe of God, the affairs of creation are constantly tend-
ing to this ultimate point. The glory of the divine character, and
the final triumph and exaltation of the church of Christ, these are
the grand centre towards which the changing circumstances of the
present life are constantly directed. ‘These are the ultimate end of
the present economy of this world, in all the various dispensations
of Providence to mankind ; and it would not be difficult for us to
show, in many striking instances, that mere human policy has been
so overruled and directed by the Almighty, as to subserve, in a very
high degree, his own glory and the special interests of his church.
The captivity of Joseph in Egypt, though with his brethren it
originated in the vilest passions of envy and revenge, was made the
instrument of preserving a people who were to be the progenitors of
the Messiah, the Saviour of the world. In the history of the Ro-
man empire, if viewed in connection with collateral circumstances
in the providence of God, we cannot fail to discover the most strik-
ing marks of an infinitely wise design. At the time of the incarna-
tion of the Son of God, the Romans had carried the triumph of
their arms and the influence of their laws to almost every part of
the habitable world. Connect this fact with the general and rapid
spread of the gospel by the ministry of the apostles, and we shall
clearly perceive why Rome was permitted to become the mistress
of the world. By the peculiar policy of her government, the Jews,
who had bowed their necks to her yoke, were scattered through
every province of her dominions, and carried with them the records
of inspiration. Thus a general knowledge of their prophetic writ-
ings had awakened through all the East an expectation of the com-
ing of Christ. Convinced of their need of a Saviour by the
depravity of their nature, and the misery of their condition, men
were at this time anxiously waiting the fulfilment of the Jewish
ON THE INFLUENCE OF MORAL PRINCIPLE. 361

Scriptures, which held out the promise of some mighty deliverer.
Thus one principal barrier to the success of Christ's mission was
removed prior to his appearance, and God evidently adapted the
circumstances of the world to the purposes of his grace.

Another remarkable coincidence was, that just before the birth of
our Saviour, the horrid dia of war, through all the Roman empire,
was hushed to sileuce; universal peace was proclaimed; and the
whole world seemed to wait in breathless anxiety for the eventful
moment when the incarnation of the Prince of perce should be an-
nounced to the shepherds upon the plains of Bethlehem, and the
reign of righteousness commence.

‘The rapid and general spread of these heavenly tidings, and the
glorious triumphs of the principles of religious truth, were greatly fa-
cilitated by the exteusion of Roman power. ‘The apostles, as
denizens of the koman state, had free access to all people; and
wherever they went, the writings of the Jewish prophets had enlight-
ened their path; and the previous expectation of the people awa-
kened attention, and disposed them to listen to the message ; so that
in about forty years alter the crucifixion of Christ, they lad planted
the standard of the Christian faith in every province where the Ro-
man name was feared. ‘Lhus this gigantic earthly power, which had
been multiplying its conquests, and extending its dominions for more
than seven hundred years, until the world had bowed to its majesty,
was only acting as a pioneer for the Prince of peace, and the tri-
umphs of the gospel of Christ. And in further confirmation of this,
we need only to notice the fact, that no sooner had this mighty in-
strument of God’s mercy thus subserved the interests of the gospel,
and witnessed the perinanent establishment of the Christian faith,
than its glory departed, and it sunk apace ‘to utter imbecility and
degradation, till hordes of northern clans rushed upon its fair prov-
inces, and divided the spoils.

We cannot now pause to notice the many instances that might be
selected from past history, to illustrate the truth, that human affairs.
are all made to subserve the designs of infinite goodness. In this
light, especially, should we view the remarkable circumstances of
our own eventful history. The political revolution of our country,
the freedom of our civil and religious institutions, our rapid progress
in the arts and sciences, and the astonishing success of the many
benevolent operations which distinguish the present age, are events
of no common interest; and should call up our attention as to what
may be their ultimate issue That they augur something of vast
importance, we may safely suppose. God has not put such mighty
wheels in motion to answer no purpose. Already, indeed, the plan
is developing itself, and light is cast upon the future page of provi-

32
362 REV. F. REED'S SERMON

dence ; and he that does not discover the approach of increasingly
important events, and behold the rising splendor of a far brighter
day than has ever yet dawned upon our world, must close his eyes
against the blaze of evidence, clear as the meridian sun.

The note of liberty, which was first sounded at Lexington, has not
yet died in silence ; but is still swelling in its thrilling accents, through
the gloomy cells ‘of vassalage, and awaking tyrants from their
guilty slumbers. It will sound still louder, and wake up nations which
as yet have hardly caught the distant echo; until all shall break
their chains, and rush to liberty and happiness, and the whole world
rejoice in the smiles of freedom.

But this is not all. These are but minor and subordinate circum-
stances of the grand events which lie before us; the mere threshold
of the temple. Beyond, though mostly concealed by the veil of fu-
turity, are rising up the glories of the latter day, casting abroad tho
rays of dawning splendor, to announce to the world that the glorious
Sun of righteousness himself is soon to rise, with healing in his
beams. It would require the pen of inspiration to fill up the details
of the divine plan in regard to the future history of our world ; but
to trace some of its general outlines, and foretell the increasing in-
fluence of moral and religious principles, and the ultimate triumph
of the gospel of Christ, it is only necessary that we look into the
history of the past fifty years, and compare it with the sure word of
prophecy—the records of unerring truth.

It has ever been observed that civil freedom and religious eman-
cipation march hand in hand, and mutually assist each other in their.
several conquests. Such has been the fact, especially since the
commencement of the sixteenth century ; and more especially for
the last fifty years. ‘The spirit of freedom has unnerved the tyrant
of religious intolerance ; paganism has fallen ; the weapons of perse-
cution have been broken ; the restraining arm of civil authority has
withdrawn its unhallowed influence; and the gospel has gone out
free and unshackled, commending itself to all by the genuine sim-
plicity and loveliness of its own character. The note which echoed
from the temple of American independence, and called the world to
freedom, was answered by a louder voice, which proclaimed salva-
tion to guilty sinners through the merits of the cross of Christ. Still
wider and louder have the tidings been proclaimed ; and not only
through the ranks of civilized men has the sound been welcomed,
but the red men of our own forests, the islanders of the Pacific sea,
the sable sons of Africa, and the inhabitants of eastern India have
responded to the call, and bowed their hearts to the mild influence
of the gospel.

As God has multiplied the wonders of his grace, by extending the
ON THE INFLUENCE OF MORAL PRINCIPLE, 363

gift of civil liberty, and the blessed influence of the word of life, he
has awakened the Christian world to greater energies, and called
forth the active benevolence of his people. The great fountain of
Christian charity is sending out its living streams to fertilize the
world. ‘The Bible, the missionary, the tract, the sabbath school,
the colonization, and other benevolent associations, are pouring forth
their rich treasures to supply the wants of perishing millions, and
lead men to the knowledge of salvation.

But why is the note of alarm sounded against these benevolent
institutions, as though they came against our country in the charac~
ter of an invading foe? Are they hostile in their intentions? Are
they hurtful in their tendency? Do they infringe upon our civil
rights, or endanger the freedom of our nation? No, indeed; they
are the truest friends of every thing dear to us as citizens of a free
republic. Destroy them, and you demolish some of the strongest
safeguards of our national liberty, and tarnish the brightness of our
country’s glory. Must we, indeed} cherish patriotism at the expense
of piety? Must we dishonor God, that we may love our country?
T trow not. ‘ But let religion take its own course,”’ it is said, “ and
not trammel it with human devices.” True: let it take its own
course ; let it flow in its own proper channel. And what is this, I
pray, but that ardent love to all mankind which speaks with a thou-
sand tongues of kindness, and rushes through every opening door,
to carry life and comfort to the perishing and needy? Is the gos-
pel a passive principle? Has it no expression? Does it never
act? Thus taught not our blessed Lord and his apostles. They
went out and preached every where, carrying the word of life to all
people ; and that, too, at the expense of many privations and suffer-
ings, and in the face of persecution and death. It is true that many
raised a clamor against our Saviour, alleging that he would provoke
the Romans to come and take away their place and nation; and
against the apostles, that they turned the world upside down; but
who that believes in the divine mission of Christ and his ministers,
would choose to rank himself among the traducers of the gospel?
Religion, in all its varied forms, is the truest friend to national liberty.
Every true Christian loves his country as a patriot; and he loves the
world as a member of one common family ; and inthe performance
of those high obligations which bind him to his Maker and to his
fellow creatures, he does more for the best interests of mankind, than
thousands of others whose high pretensions to patriotism are found
only in a multitude of words.

We invite the strictest scrutiny, and appeal to the history of all
nations, where the unadulterated religion of the gospel has attained
a decided influence ; and we fearlessly ask, when has Christianity
exhibited traits of character in opposition to patriotism and philan-
364 REV. F. REED'S SERMON

thropy? When has she risen against the rights of man, or incul-
cated principles that were hostile to civil liberty? Never, ina single
mstance. With unvarying fidelity she has every where proclaimed,
“ Peace on earth, good will to men ;”’ and enforced the obligation
upon all, to “render unto Cesar the things that are Cesar’s; and
unto God the things that are.God’s.”” We know, indeed, that many
have grossly abused the name, and brought a scandal upon the cross
of Christ. Under the cloak of religion, and fixed with a pretended
zeal for God, nations have rushed to war and bloodshed, and spread
misery and desolation in their triumphs. Intoxicated with the same
fiendish spirits, persecution, under the stolen banner of the Prince
of peace, has bared its arm, and drenched its weapons in the blood
of its hated victims. The sacred rights of individuals have been
sacrificed; the peace of domestic life has been invaded and
destroyed; kings have been dethroned ; laws have been subverted 5
and nations have been ruined and scattered by the ruthless arm of
persecution. But this is not the religion of the Bible. It is no
more like it than darkness is like light. It is far from it as hell is
fron beaven.

The gospel condemns, im the strongest terms, all kinds of wick-
edness and unholy dispositions; and inculcates the principles of
piety to God, charity to each other, love to our country, obedience
to its laws, reverence to its officers, and the spirit of philanthropy to
all mankind. And when these principles are carried out in their
proper effects, and religious benevolence acts in its widest sphere,
no infringement is ever made upon the civil rights of man, or the
strength and stability of human government in the least endangered.
On the contrary, they give additional beauty to its structure, and
greater force to its penalties.

Did time permit, and were it in accordance with our present
design, we might take a separate view of every religious and benev-
olent operation in our country; and show, by plain and positive
proof, that the welfare of the nation is in no wise endangered by any
of the principles of religion ; but, on the contrary, that perpetuity is
secured to our dearest institutions, only by the influence of those
grand and foremost principles inculcated in the gospel of Christ.
Wo be the day to America, when the great schemes of gospel benev-
olence shall cease to exert an influence upon the public mind, and
check the rebellious passions of our hearts. Then, if ever, may we
sound the alarm, and prophesy the ruin of our free institutions. But
let God be honored ; let his laws be respected; give ample support
to the charities of the gospel, and all is safe.

Among all the noble and praiseworthy schemes of American patri-
ots and Christians, for the promotion of our highest national glory,
and the eternal interests of men, the sabbath school is by no means
ON THE INFLUENCE OF MORAL PRINCIPLE. 365

the least. And, indeed, if taken in connection with the influence it
has upon the benevolence of other associations, and followed out in
all its final results, it is first and foremost of all. Modest and unas-
suming in its character, claiming only infant minds for its materials,
itis in fact the strongest bulwark of national virtue and indepen-
dence; guarding the remotest limits of freedom, and suppressing the
first motions of rebellion.

We say emphatically that the sabbath school is the grand palla-
dium of our national freedom—the great moral power, which, in
the hands of God, is designed to throw around our beloved country
a wall of sure defence against the encroachments of anarchy and
destruction. Already the foundation is laid deep, and the .super-
structure is commenced: and it now requires only the united and
vigorous exertions of all who love our American Zion, and the work
shall be accomplished.

Some general remarks on the influence of education upon national
character, and an examination into the genius of the sabbath school
system particularly, will place this subject ina proper light. In all
free and popular governments, the ctltivation of the mind is con-
sidered of paramount importance ; for these reasons plainly, that no
man can govern others, till he knows how to govern himself: and
that we cannot appreciate our liberty, till we understand what are
its proper restraints. Where there is a want of intellectual culture,
there, without exception, is moral debasement. Legislators will
want wisdom ; laws will want equity; and freedom will want secu-
rity. Restless demagogues will rise up to disturb the peace of com-
munity ; and because magistrates have no dignity, and laws have no
force, order and subordination will give place to anarchy and
rebellion ; the bonds of society will be broken, and moral ruin spread
itself through all its ranks.

The safety and happiness of all governments are founded in cor-
rect moral principles. These principles must be woven into the
constitution ; they must be the life blood of every law, and direct
the energies of justice in all the operations of civil authority. To
keep alive these principles, and, consequently, perpetuate the safety
and happiness of civil government, they must be carefully trans-
mitted, whole and entire, from generation to generation ; they must
be written upon the heart of every child; they must be engraven
upon every monument of liberty, and published in every lesson of
instruction. Our children—these are our hopes ; and these are the
hopes of the nation, and of the church. The fathers and pillars
of our republic are fast sinking to the grave; and we who follow
them will soon have acted our part upon the theatre of life, and
gone with them ” the retributions of eternity. Our children will

32
366 REV. F. REED’S SERMON

soon take our places, and.bear the responsibilities which now rest
upon us; and it is for us to say whether or not they shall sustain
them, and prove themselves worthy of the honor. Constant and
familiar precepts and examples in the domestic circle ; facilities.for
popular education in all ranks of society ; and a frequent interchange
of correct feelings and sentiments—these alone will give that con-
sistency of moral character to the rising generation, necessary to
the happiness of domestic life, and the well-being of civil govern-
ment. We cannot commence too early, or pursue with too much
ardor, the formation of a correct moral character in the education
of our children. But remember well, it is not the mere love of
books that will do it; as this would give them pedantry, but not
wisdom. It is the moral culture of the: heart at which we should
principally aim. It is to give their minds a virtuous bias, and direct
all the feelings of their nature unto such a channel, as shall ever
characterize their habits of life by moral integrity.

The sabbath school, beyond all controversy, is the fittest instru-
ment at our hands ; the most powerful and efficient, and, at the same
time, the safest auxiliary that we can call to our aid. The system
was altogether providential in its rise; it originated with an indi-
vidual whose benevolence prompted him to collect a few vagrant
boys, who were wandering in the streets upon the sabbath, and give
them instruction; both that they might be reclaimed from idle and
vicious habjts, and obtain a knowledge of the first principles of
science and religion. ‘ Behold how great a matter a little fire
kindleth!” From this small and obscure beginning have arisen the
ten thousands of sabbath schools that now bless the Christian world.
Millions yet unborn will reverence the name of Robert Raikes.

The genius of the sabbath school system is most happily adapted
to the culture of the infant mind. It tekes the child as he is, and
comes down to the lowest capacity of his feeble intellect; and in
an easy and familiar manner, communicates that instruction which is
to form his character in after life, and accompany him to his endless
existence beyond the grave.

Let us look at some of the specific objects and advantages of
sabbath school instruction.

It establishes correct habits of conduct. Children are imitative
beings; and we need not be told how early and how easily they copy
the examples of others. They, form habits almost upon mechanical
principles; and that, too, long before they know the reason, or con-
sider the consequences. But habits, formed and established, are not
easily changed. Principles imbibed in childhood will give a color-
ing to the whole succeeding life, and have an influence upon the
retributions of the eternal world. If it be true in the moral as in
ON THE INFLUENCE OF MORAL PRINCIPLE. 367

the natural world, that “ just as the twig is bent, the tree is inclined,”
how necessary to give a proper inclination, both to the thoughts and
habits of childhood. If the mind be formed, and habits of conduct
established, according as circumstances may happen to direct, to say
the least, there is an extreme probability that the character of our
children will be fashioned after a bad model. For so many and
powerful are the evil propensities of the buman heart, that, unless
there be a strong counteracting influence which shall overbalance
our deprav'ty, they will open the door for the introduction of immor-
al principles, and the formation of vicious habits.

In the sabbath school are formed habits of industry. Children
learn to act with a definite object in view, and to value and improve
their time ; and thus, what otherwise might be difficult, if not morally
impossible, is, by early instruction, rendered easy and pleasing.
Who that sees idle and vagrant boys wandering upon the sabbath,
and listens to their foolish mirth, but must tremble for the conse-
quences in their character and conduct of future life! Who that
marks the sabbath lounger at the tavern, or weeps over the infamy
of the drunkard, or shudders at the profanity of the blasphemer, or
laments the moral degradation of the inmates of our prisons, but is
ready to trace back these evils to the want of early culture and cor-
rect habits! Correct habits in the boy, are the germ of virtuous
manhood.

The exercises of the class-room on the sabbath, become asso-
ciated with every day of the week ; andthe habits of industry and
the love of employment are thus interwoven through all the associa-
tions of life. These habits are such as can always be remembered
with pleasure, and cannot fail to have a salutary influence upon the
conduct of ripened age: thus guarding children from a thousand
snares to which they would be exposed, were they not brought under
the eye of sabbath school instruction. ‘Thus, did no other good re-
sult from this institution, than the mere formation of correct moral
habits in early life, it must be considered’ of immense importance to
the welfare of community, and the continued prosperity of our
country at large.

The sabbath school inculcates correct moral principles. Its great
object is to bend the infant mind to the influence of truth, and bring
it under the moulding hand of virtue. And so long as the distin-
guishing features of the sabbath school system are preserved, so
long this will be the natural effect; forasmuch as the principles
inculeated are all drawa from the volume of divine inspiration, and
whatever is said or done, is under the immediate eye of the authority
of the Bible. The teacher feels his responsibility ; and influenced
by Ivelings of the kindest nature, and under the constant direction
of religious sentiments, it would be morally impossible for him to
368 REV. F. REED’S SERMON

give any other instruction than that which accords with truth and
virtue. Children, naturally inclined by the very depravity of their
hearts to imbibe error, and grow up under the influence of skepticism
and infidelity, are thus early made familiar with the leading truths of
morality and religion; and: it would be strange indeed, if, with all
these advantages, the sanctions of correct moral principles did not,
to a very great extent, control the feelings and affections of their
hearts. And when, by reason of their age and the calls of duty to
a higher sphere of life, they leave the seats of early instruction, and
go out into the wide world, they carry with them their first and most
durable impressions ; and in all their exposure to temptation and the
influence of vicious examples, the lessons of the sabbath school
will constantly paint before them the heinous nature’of sin, and warn
them of their danger. Their ready knowledge in the Scriptures
forms a depository -of truth in their hearts, from which they can ever
furnish themselves with weapons to meet the assaults of error, and
turn aside the fiery darts of temptation.

The leading principles of the heart will ever give direction to the
conduct of the life. In spite of the penal sanctions of law and the
moral force of examples, or of all that can be done to control
the actions of men, either by the terrors of punishment or the hopes
of reward, the predominant passions of the mind and established
habits of thought will always bear sway and break down opposing
obstacles. Hence it is that men are never thoroughly and perma-
nently reformed in their conduct, without a corresponding change of
moral principle. A reformation of manners, which proceeds only
from fear, is never to be trusted; for while the fountain is corrupt,
no lasting purity can be given to the stream. ‘The influence of moral
principle will go further to make men honest and virtuous, than all
the array of punishment exhibited in the prison or upon.the gallows.

Correct moral principles, then, are what we want; they are what
we must have, or we have nothing which can prove of lasting
benefit. And to givethese principles a firm hold on moral character,
they must be deeply planted in the heart at an early period of life ;
at a time when the mind is more disposed to receive a virtuous bias,
than after established habits have rendered it insensible and unyield-
ing. But how can this be done? what means are most likely to pro-
duce this effect? by what agency can we hope to fashion the minds
of our children according to this model? ‘These are questions of
great importance, and well deserve the serious attention of all
parents, patriots and Christians. To promote this great cause of
universal benevolence, God has placed many means within our
reach. We must use them all: we must bring into requisition
every assistance that will advance our purpose. But while we neg-
lect no means which may in the least advance the interests of the
ON THE INFLUENCL OF MORAL PRINCIPLE. 369

rising generation, we are more especially to use those on which God
has bestowed much honor; and which, from their nature, are best
calculated to cultivate the young mind, and produce a correct habit
of thinking, and strengthen the influence of correct moral principles.

The sabbath school inculcates principles that are absolutely
necessary to form a correct moral character; and we are free and
bold to say that we know of no plan of instruction that is equal to it ;
none that so generally and effectually gives a virtuous bias to the
minds of children. The time, the method, all the circumstances
connected with a sabbath school, are well calculated to exert a salu-
tary influence upon their young and tender hearts. It is on the
sacred sabbath that they are instructed :—it is from the Holy Bible
that they draw their lessons :—it is under the eye of correct exam-
ple that they are trained.

The sabbath school is the nursery of socal virtues. Is it desirable
for the peace of domestic life, that the feelings and interests of
children should be ideutified ? that they should cultivate those prin-
ciples of kindness and friendship, so essential to the happiness of
community—to the very existence even of a well-ordered state of
society? Is it desirable that these heaven-born principles should
be diffused through all ranks, and exert an influence in all the asso-
ciations of life? If so—and surely no one will question it—then does
the sabbath school commend itself to every one, by strong and
urgent considerations. Every thing which tends to cherish and
strengthen the virtues of social fe, and make men feel and act like
brethren, should be encouraged and sent forth into the world to act
in its widest sphere of influence. Then would contentions cease,
and harmony bear rule. Then would wars and bloodshed disgrace
the earth no more, and peace, with her olive branch, would be the
inmate of every dwelling, and scatter her rich blessings through all
ranks of human society.

The cultivation of these principles is one great object of sabbath
school instruction; and it requires only our attentive observation to
be convinced, that it has succeeded in this to the utmost hopes of
its warmest friends. The genius of the institution is perfectly
adapted to this purpose, and it cannot possibly fail where it is properly
conducted. Here children are taught to read and love that book,
which, of all others, most strongly urges the duties of social life, and
which paints the character of social virtues in the liveliest colors.
The simple but striking fact of their coming together under the quiet
stillness of a sabbath morn, would seem to forbid the indulgence of
noisy aud unruly passions. By the very tranquillity of the scene,
their feelings are hushed to peaceful silence, and they enter upon
the sacred duties of the class-room with their minds most happily
370 REV. F. REED’S SERMON.

prepared for religious instruction. Their being associated together
in the same place ; identified in the same school; instructed in‘the
same duties ; directed and encouraged by the same voice of kind-
ness,, are all calculated to harmonize their feelings, and awaken those
sentiments of endearment and friendship, so lovely in children, so
desirable in ripened age.

The principles instilled into the minds of children in the sabbath
school, will speak in their daily conduct. Their influence will be
felt in the domestic circle, and even parents, and those whose path
never leads them to the house of God, will acknowledge the force
of virtuous examples. They will quell the tumult of domestic
feuds, by ‘an authority which, though mild and gentle, cannot be
resisted ; and through community in general these principles will
have an influence, and men will feel the effect, though they perceive
not the agent which produces it. The cultivation of the social
virtues in childhood, will lead to the exercise of all those generous
and noble feelings in manhood, which have characterized the greatest
and best of men in all ages of the world. If, from a principle of
courteousness and general benevolence, we love our companions in
early life, from the same principle, matured by age, we shall em-
brace, in our brotherly affection, the whole world of mankind. Did
all possess these feelings; were these principles diffused through
every branch of the human family, among parents and children,
among the wealthy and the poor, half the bitterness of life would be
destroyed, and our wicked world would be a comparative paradise.

That this is not a picture of mere fancy, that the sabbath school
system is directly calculated to produce this great moral change, we
appeal to facts, a thousand and a thousand facts, which every where
in Christendom proclaim this blessed truth. Why are our ears so
often pained with the noisy tumults of quarrelsome children? Be-
cause the sabbath school has never extended its salutary influence
over their turbulent passions. They act out nature, unrestrained.
Why are so many families constantly embroiled in domestic strifes,
and parents and children embitter each other’s existence by their
want of amity and condescension? Be assured, the light of the
sabbath school dawns not upon their dwellings. The Bible is un-
heeded by the parents, and the precepts of early piety are unheard
by their offspring. Our juvenile penitentiaries are filled with those
whose sabbath hours have been spent in idleness and vice. Mark
the inmates of our sterner prisons, and, among them all, scarcely one
can be found whose name was ever enrolled upon the records of a
sabbath school. But turn we our attention to the more inviting
walks of life. Behold that interesting group of children, whose
countenances beam with all the mildness of fraternal kindness and
ON THE INFLUENCE OF MORAL PRINCIPLE. 371

innocent joy. No unkind looks or reproachful Janguage interrupis
their harmony. And their parents, too,—oh what a lovely sight to
them! It adds more to the sum of domestic felic‘ty than thousands
of silver and gold. Make a selection of those families of whom
this description is true; and, among them all, can we find one whose
children had not early and assiduously been taught the principles of
morality and religion? who have not availed themselves of those
advantages which the sabbath school affords, or provided the best
substitute where these advantages were not within their reach? And
now, who are most likely to rise to honored manhood, and bless the
world with examples of benevolence and patriotism,—the child of
early culture, or one of neglected habits? Let facts speak; and
in this case they speak volumes. ‘They all speak in favor of the
cause whose interest we plead.

But we prize the sabbath school more especially as « means of
direct religious instruction. Many parents wholly and shamefully
neglect their duty to their children in religious matters. In other
things they are careful to instruct them. They teach them to know
the world, to acquire wealth, and to make the most of earthly and
sensual pleasures. But no concern is manifested for their eternal
welfare ; nothing is seen in the domestic circle of a religious charac-
ter; nothing is said of the duty of children to their heavenly
Father ; they may read their Bible or not, as they choose; and
parents seem to think it of very little consequence whether their
children are Christians or heathen. Others, again, do not possess the
requisite ability to give proper religious instruction. Having them-
selves been neglected in early life, or wanting the wisdom and energy
necessary to such an undertaking, their families are neglected, and
grow up in ignorance and irreligion. ‘These painful considerations
speak loudly in favor of some general system, which may embrace
all, of every rank, as the objects of its fostering care. This system
as the sabbath school. Jt opens its doors to every one without dis-
tinction ; and, in an easy and familiar manner, points out the way of
eternal life to thousands, who otherwise would grope in moral dark-
ness, and go the downward road to death.

But if these complaints were entirely unfounded ; if all parents
fulfilled their solemn obligations to their children, this would not,
after all, shut out the importance of the sabbath school. Here are
additional facilities of instruction; here are circumstances which
cannot well exist in individual family circles. Children are fond of
society ; and are often prompted to act as one among many, when,
as solitary individuals, they could not be induced to do any thing.
The air of contentment and pleasure which pervades a sabbath
school; the kindness and condescension of the teachers ; the inno-
cent emulation and ambition awakened in the minds of children,
372 REV. F. REED’S SERMON

all are calculated to interest their minds and make their duties a
pleasure. Here they learn the most important truths in the universe;
and are made conversant with those high and interesting motives
which ought to influence them as the creatures of God, and candi-
dates for a life of endless happiness.

The sabbath school is emphatically the nursery of the church.
Here the earliest seed is sown, from which may be expected the
maturest fruit. There are thousands who now shine in the church
militant as brilliant lights, and thousands who now: sing the song of
Moses and the Lamb ina glorified state, whose first thoughts of God
and of heaven were awakened in the sabbath school room, and who,
but for the blessed opportunity, might still have groped in the dark-
ness of sin and death. Christians, whose character has been mould-
ed by such an influence, are more likely than others to become
active patrons of those benevolent institutions which are designed
ultimately to evangelize the world.

Who are to be our successors in the sanctuary of God, and take
our place in the ranks of the militant faith, when we shall have
gone to our final accounts, and our lips shall cease to give instruc-
tion? Who shall then build up the waste places of Zion, and extend
her borders, and preserve the purity of our holy religion? Those,
certainly, whom we have taught to reverence the sabbath, to love
the Bible, to love prayer, to love each other, to love Christians and
imitate their examples of piety and virtue. These are the hopes of
our beloved Zion, the tender plants, which are yet to bloom in the
garden of God, and magnify the riches of heavenly grace. These
are to be the salt of the earth; who, while they shine as Christians
in the church, will add to the highest dignity and honor of their
country. It is, indeed, an interesting and important thought, that
the pious examples of every sincere Christian, while they more
directly advance the special interests of religion, will extend a salu-
tary influence over the affairs of civil community, and go far towards
imparting new strength and energy to the free institutions of human
government. Religion will not, indeed she cannot, shrink from the
responsibility which attaches her to the civil rights of man. It is
for her to give a finishing beauty and stability to the temple of free-
dom, and guard those sacred rights of liberty and happiness, which
are the lawful inheritance of every man, who claims them in due
submission to the supreme authority of God. There is no fear that
she will lay a rude hand upon their rights, and endanger their safety.
She too sensibly feels the responsibility, and acts too much in view
of the glory of the Divine Being, and the best interests of mankind,
to be guilty of such wickedness. Our highest officers of civil
government never act with greater wisdom, nor govern with greater
equity and efficiency, than when they take the Bible for their text-
ON THE INFLUENCE OF MORAL PRINCIPLE. 373

book, and are influenced by the highest sanctions of religious obli-
gation. It is the influence of mere human policy and personal am-
bition, that originates all the higher acts of maladministration, and
brings disgrace upon rulers, and ruin upon nations. Carry the
authority of the Bible, and the mild and persuasive force of religion
into our halls of legislation, and our courts of justice and equity, and
our nation will stand high in the magnanimity of its own superior
excellence, and firm and safe under the protection of God and truth.

Let the influence of a religious education be felt every where
among us; let all the children of our country enjoy the advantages
of sabbath school instruction, and we secure the whole moral force
of the nation on the side of patriotism and virtue; we make the
religion of the Bible the paramount law of the land; and that, too,
without constraint, receiving a willing and joyful obedience.

It comes, then, to this; that the church, the nation, and the world,
are all looking to the sabbath school for an influence which sball
change the general tide of human manners, establish correct habits
of conduct, give force to correct moral principles, and hasten that
universal reign of righteousness, which shall fill the earth with the
glory of the Lord, and consummate the gracious promises cf eternal
truth.

Now cwnro THE KING ETERNAL, IMMORTAL, INVISIBLE, THE ONLY
WISE Gop, BE HONOR AND GLORY FOR EVER AND EVER. AMEN,

33
SERMON XXVIII.

 

BY REV. DANIEL DE VINNE,

WHITE PLAINS, NEW YORE.

THE CHRISTIAN CHURCH.

Couossrans 1. 18.
HE IS THE HEAD OF THE BODY, THE CHURCH.

In every age of the world God has had his people. After the
flood, when the knowledge of his nature and worship was nearly lost, .
he selected the posterity of Abraham from among every other nation
for the purpose of imparting to them the revelation of bis will, and
constituting them his church. This covenant made with them, with
all its immunities and privileges, was afterwards enlarged and extend-
ed under Moses, and finally received its completion and perfection in
the Christian dispensation.

Into this new covenant all nations are now invited to come, having
the assurances from Christ, its Mediator and original Projector, that
on condition of their acceptance, he will not only receive and dwell
with them, but will also keep, defend, and ultimately bring them to
the church triumphant and general assembly of the first born in heaven.
Having, therefore, these great and precious promises, it is highly im-
portant that we examine ourselves, whether we have complied with
this condition, and have become already the true members of Christ’s
church ; whether we have a scriptural warrant to believe that we are
entitled to all these blessings and immunities ; for if we err in this, we
may err to the loss of our souls. ‘This inquiry will lead us to consider
the nature and constitution of the Christian church into which we are
invited to come. And let us,

|. Examine THE TERM BY WHICH THIS BODY IS CALLED.

The word church, in its modern acceptation, is extremely ambiguous.
It is sometimes taken for the building set apart for public worship ;
sometimes for the people worshipping in it; according to others, it
¢
REV D. DE VINNE’S SERMON. 375

designates that denomination of Christians who adhere to a particular
ritual and order of ministers; but more generally, for the whole
collective body of believers throughout the world. But it is the
scriptural, and not the common and corrupted, application of the word
which at present we examine. The original word ExxAqoia, in the
text, means simply an assembly, or congregation of any kind, the na-
ture of which can only be learned from concurring circumstances.
The word rendered church, is even used, Acts xix. 32, for the mob
or confused rabble collected for the purpose of persecuting St. Paul,
which the town clerk distinguishes from a lawful assembly. In its
application to Christianity, it signifies the assembly, congregation or so-
ciety of Christians, which, by the preaching of the gospel, has been
called out of the spirit and maxims of the world, to live according to
the precepts and institutions of Christ. It designates all those true
believers, of whatever place or society, who are vitally united to
Christ by living faith, and who, deriving from him spiritual life, walk
no longer after the flesh, but are led by the Spirit of God into all
truth. The Christian church is, therefore, a visible body, which has
not only spiritual union with its Head, but also visible fellowship among
its own members for the purpose of observing the ordinances of Christ,
and confessing him before men.

From the evidence which the New Testament affords, the word
church is not applied to the building, but uniformly to the people.

1. To a particular and single congregation of believers, as the
church which was in the house of Aquila and Priscilla, Rom. xvi. 3
6, and 1 Cor. xvi. 19, and that which was in the house of Nymphas
Col. iv. 15, and Philemon 1. 2. This meaning of the word must
appear evident from the fact that the early Christians, either on ac-
count of poverty or persecution, had no public buildings for worship.
but always held their meetings in private houses. ‘The word, in the
above sense, is frequently used in the plural number, denoting several
of these congregations; “ Paul, to the churches of Galatia ;” chap. i.
2, that is, to all the Christian congregations dispersed throughout that
country ; so the “churches were established in the faith and increas-
ed in numbers daily.” But whenever these assemblies are spoken of
collectively, the term denotes,

2. The catholic or untversal church, composed of true believers,
of whatever society or country throughout the world ; Matt. xvi. 18.
Acts xx. 28. In this sense the Christian fathers frequently use the
word; Ireneus speaks of “the church dispersed through the world
to the ends of the earth;” St. Cyprian says, “ Where two or three
believers are met together, there is a church ;” and so also Tertullian,
“‘Wheresoever three are gathered together in the name of the Lord,
there is a church.” Therefore, in the proper use of this word, there
can be no such thing as the church ; applying the term to one partic-
376 REY. D. DE VINNE’S SERMON

ular denomination, there may be a church, and the churches signifying
one or more ; different religious assemblies, but no individual branch
of the general church, can be exclusively entitled to this name ; hence
the church of Rome, ‘and some Episcopalians in our own country, by
arrogating this ttle wholly to themselves, abuse the term, and change
it from its meaning in scriptural and apostolic times. Having thus
determined the signification of the word by which this body is called,
we shall now show who are,

Il. THe MEMBERS OF WHICH IT IS COMPOSED,

And this is a subject of the utmost importance to every individual.
The very inquiry, to ascertain what constitutes not a nominal, but a
real member of Christ’s spiritual church, demands our serious and
a hat attention, for if we err in this, we may err fatally. The

ews depended much upon their covenant relation to God, supposing
their salvation sure, merely because they were the lineal descendants
of Abraham, while at the same time our Lord declared them to be
as “rottenness,” and ‘of their father the devil.” And it is still to
be feared, that there are those, even in this age of evangelical light,
who, because they are zealous for the church, punctual to observe its
outward forms and duties, and because they have been baptized in the
name of Christ, and bave a place in his visible commpnion, think all
is safe, while, at the same time, they have not the “Spirit of Christ,
neither a part nor lot in his spiritual kingdom. As the Scriptures are
the only rule of faith, to them we must look for an answer to the
question, Who are the real members of the Christian church ?

And this the apostle shows largely, and in the clearest manner, in
his Epistle to the Ephesians, iv. 1—6, in which he instructs all the
members of the church “to walk worthy of their vocation, endeav-
oring to keep the unity of the Spirit in the bond of peace. There is
one body and one spirit, even as ye are called unto one hope of your
calling ; one Lord, one faith, one baptism ; one God and Father of
all, who is above all, and through all, and in you all.” In this de-
scription. the apostle designates not ‘only the believers at Ephesus,
but all Christians, in every part of the world, so that the above char-
acter and experience are necessary to constitute a real member of
the Christian church in every place and age of the world; and if we
have not these, whatever our profession may be, we are, in reality,
“none of his.” The common division of religion, into the belief of
doctrines and practice of duties, is incorrect ; experience, which forms
the most prominent part in the Christian system, has been often wholly
omitted, or thrown into the shade. It is remarkable that our Lord,
when instructing Nicodemus in the nature of religion, says nothing of
the two former, but dwells altogether upon experience—“ Except a
man be born again, he cannot see the kingdom of God.” Every at-
ON THE CHRISTIAN CHURCH. 377

tentive reader must also see the manner in which Christian morality is
taught in the New Testament, not so much by insisting upon the ob-
servance of a few or many specific duties, as by requiring a renovation
of the whole heart, from which all practice springs; in every case,
experience is to precede practice ; for how can the fruit be good, un-
less the tree be good ; but if the tree be good, the fruit must be ne~
cessarily so. The above portion of Scripture contains five particulars
in which all Christians agree.

1. They are all actuated by one spirit. This is not the spirit of
the world, nor pride, nor yet that with which they were born; buta new
spirit, which was infused into their hearts on their union with Christ,
when, by the power of the Holy Ghost, they were made new creatures,
when the enmity was slain, the carnal, stony heart removed, and they
received the mind that was in Christ. After this union, the spirit of
humility, gentleness and love, universal love to God and man, mani-
fested itself in their words and actions. Having been thus born into
the kingdom of the Son of God, and constituted living members of
his church, their understandings perceive new truths, concerning the
character of God and the heinous nature of sin; their will receives a
new bias, choosing and delighting itself in God; their affections em-
brace new objects, the things which are above at God’s right hand;
their hearts are impressed with new feelings, love to God and all his
people, and, in a word, so great is the change, that the whole soul is
cast into a new mould, and is emphatically called in Scripture a new
creation. *

2. They are all influenced by one faith. This, however, is not
a mere subscription to creeds and articles, about which so much blood
and treasure have been wasted ; nor is it only an intellectual assent to
truth, although it should embrace all the truths in the Bible, for even
this faith devils and wicked men may have. But it is that faith
which combines assent with reliance, belief with trust; that “sure
trust and confidence that Christ died for my sins, that he loves me,
and gave himself for me.” It implies a hearty concurrence of “ the
will and affections, with the plan of salvation, which supposes a re-
nunciation of every other refuge, and an actual trust in the Saviour,
and personal apprehension of his merits; such a belief of the gospel,
by the power of the Spirit of God as leads us to come to Christ, to
receive Christ, to trust in Christ, and to commit the keeping of our
souls into his hands, in humble confidence of his ability and willing-
ness to save us.” In the possession of such a faith, the eye of the
soul is so opened that it perceives a substantial reality in every truth
of the Bible; it apprehends the import of all the threatenings and
promises, and discovers throughout the whole economy of grace, the
infinite Jove of God to sinners.

3. They are all initiated by one spiritual ee into Christ,.
33 * c
378 REV. D. DE VINNE’S SERMON

and made living members of his body, of which water baptism is only
“the outward visible sign.” The baptism of water admits us into the
visible communion of the Christian church ; but it is the baptism of the
Holy Ghost which alone can communicate grace to the soul, and
“make us the children of God, and inheritors of the kingdom.” ‘The
former ought to be used to obtain the latter, but can never be a sub-
stitute for it; there is as much difference between these baptisms as
between a man and his portrait, or between a loaf painted on canvass
and real bread which sustains life. Simon, commonly called Magus,
Acts viii. 21, was baptized with the other disciples, but this outward
ordinance did not bring him into union with Christ, for St. Peter de-
clared that he had “ neither part nor lot in the matter, for his heart was
not right in the sight of God.” How fallacious and unscriptural, then,
to suppose that the baptism of water regenerates our nature, or brings us
into spiritual union with Christ, when the apostle saith it is “not the
putting away the filth of the flesh,” but is ‘the answer of a good:
conscience towards God,” and, in obedience to the divine require-
ment, should be used as a means to obtain its antitype, the baptism
of the Holy Ghost.

4. They are all supported by the same hope: A hope full of im-
mortality. : “ Being begotten again,” “born from above,” they have
“a lively hope,” not the dead-hope of the hypocrite, or the pre-
sumptuous one of the nominal Christian, both of which, must alike
perish ; but a well-grounded hope, resting on the internal evidence of
consciousness that the promises of God are fulfilled in their experi-
ence ; that the love of God is shed abroad in their hearts, and that
they are justified freely through the redemption that is in Christ.
They do not hope that they are in the favor of God—this may be with
them a matter of knowledge ; with the primitive Christians, they may
“know that they have passed from death unto life,” for “ whosoever
is born of God hath the witness in himself;” but it is a hope founded
on the above evidences, that through the grace of God, they who are
now the Lord’s shall be able to pass the waves of this world, and en-
joy eternal felicity in heaven.

“And, finally, they are all united in one body, and governed by one
Lord, who has set up his kingdom in their hearts, enabling them to
cry, “ Abba, Father.” The kingdom of God, which is “ righteous-
ness, peace and joy in the Holy Ghost, is within them:” The Prince
of peace reigns in their mortal body, bringing every imagination into
subjection to himself. For we ought always to remember, that Christ
saves none in heaven, whom he does not, at least some time previous
to their departure, govern on the earth. If we would have him for
our Saviour, we must also have him for our king ; if we would wish
to be saved by him from death and destruction in the future world,
we must be led by him in the ways of righteousness in this. By this
ON THE CHRISTIAN CHURCH. 379

rule we may determine who will be his ; for as the stones of the tem-
ple were all fitted before they came to Jerusalem, so every rember
of Christ’s body must be brought under the renovating influence of his
grace, and be fully conformed to his image in this world, before he
can take his place in heaven. In these particulars, then, consist that
oneness or unity, common to all genuine Christians, a unity of affec-
tion, experience and disposition, which, if any man have not, he is none
of Christ’s.

The religion of the Lord Jesus is, at this day, what it was in the
time of his apostles and martyrs ; it is the same in one order of Chris-
tians that it is in another; Christ does not change, nor does his grace
ever produce opposite results; it is uniformly one thing all over the
world, in every age and denomination ; this uniformity, however, does
not consist in any thing external, but in something infinitely better,
the communication of the Spirit of Christ. Being wholly ignorant of
the nature of this unity, and placing it altogether in external ordi-
nances, the church of Rome has wasted millions in attempting to bring all
nations under one visible head, and make them worship in one lan-
guage and according to one ritual. It is said that Charles the V.,
emperor of Germany, in advanced life, ordered twelve clocks to be
made, which should strike the hours as if they were one; after long
and faithful trial, the artist acknowledged that this exact uniformity ot
time and sound among so many was beyond his power ; upon which
the emperor observed with surprise and regret, that if clocks could
not be made to strike alike, men could not be made to think alike.
What a pity this imperial persecutor had not discovered this fact be-
fore he had been the means of putting one hundred thousand to death
for religion! The same mistaken notion among our forefathers, pro-
duced in England the famous act of uniformity, by which two thou-
sand ministers, the cream of the church, were expelled from her
eommunion, and many thousand families driven to exile and foreign
countries. If uniformity in religion had always been sought for ac-
cording to the above scriptural criteria, the Christian church had
never been divided into so many sects and parties.

Every body being composed of parts or members, to secure order
among them in their operation, each one must have its respective of-
fice: this will lead us to inquire concerning,

IJ. THe oFfFIcers OR MINISTERS WHO SERVE IT.

The apostle gives us a full enumeration of the offices in the Chris-
tian church, Ephesians iv. 11, “And he gave some apostles, and
some prophets, and some evangelists, and some pastors and teachers,
for the perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ.” It is not at all probable these were
so many distinct offices held by different individuals, but rather so
380 REV. D. DE VINNE’S SERMON

many names given to various gifts, several of which might have been
possessed by the same person. Some of these gifts or offices were
temporary or extraordinary, and passed away with the miraculous en-
dowments of the first ages of Christianity, as that of prophets, which,
from its very nature, could not have been permanent. An apostle
was one who had seen the Saviour, witnessed his resurrection, and
had been immediately commissioned by him to preach the gospel ;
consequently the office itself must have ceased with the twelve, for.
none after them could be thus privileged and commissioned by Christ.
When Herod killed James, no successor was appointed in the apostle-
ship, as in the case of Matthias who succeeded Judas; nor is there
any evidence that this number, order or office was ever afterwards
continued in the church. The ‘evangelists appear to have been as-
_ sistants to the apostles, and to have acted wholly under their special
direction in planting and governing the churches. Timothy and Ti-
tus were of this number, whom the apostle commissioned to ordain
elders in several churches, but gave them no direction nor authority
to ordain to themselves successors in their own particular office as
evangelists, from which it seems evident that this office, too, passed
away with the other extraordinary ones which had been instituted for
the purpose of planting the churches.

In ascertaining the permanent offices in the primitive church, much
light will be thrown on the inquiry, by recollecting that its constitution
was modeled, not as some have imagined, after the manner of the
temple service, typical and passing away, but very much after that
of the synagogue, which had its ‘rulers, elders, or presbyters, and
ministers or servants,” Luke iv. 26; of whom the first two read the
Scriptures, expounded them, offered up the prayers of the people and
governed the congregation ; and the latter, who performed the office
of deputies to the elders, and took care of the sacred books. In this
instance there is a striking correspondence between the service in the
synagogue, and the public worship of a primitive Christian congrega-
tion, not only in the number and arrangement of its offices, but also
in the peculiar duties of each. This parallel might be carried much
farther : ordination in the Christian church was also derived from the
same source ; the priests of the temple were never ordained, but suc-
ceeded to their office by birth; but the elders or presbyters in the
synagogue were always ordained by the imposition of hands and
prayer. Now nothing is more reasonable than to suppose that the
first disciples, who were mostly Jews, in instituting a separate service,
would adopt the plan of the synagogue to which they were accustom-
ed, and which was capable, in so many instances, of being applied to
the new dispensation of things. From which it appears that

1. The lowest sacred and permanent office in the Christian church
was that of deacons : These were the servants or ministers, to whom,
ON THE CHRISTIAN CHURCH. 381

during the community of goods, the distribution of the alms of the
poor were committed. The office itself, as already intimated, was
derived from the synagogue, every one of which had at least three
of these servants, the first of whom acted as deputy to the ruler.
But were they ministers of the word in the primitive church, or mere
laymen attending to the temporalities of the congregation? That they
were the former is evident :

1. They were set apart to their office by prayer and the imposition
of the hands of the apostles, Acts vii. 26.

2. Stephen, one of the seven deacons, being full of faith and the
Holy Ghost, did not only great signs and wonders among the people,
but also preached the gospel, for which he suffered martyrdom. Phil-
ip, another deacon, preached Christ in Samaria, Acts viii. 3—5.

3. These primitive deacons also administered baptism, Acts vii.
13. Philip went down to a city of Samaria, and baptized both men
and women.

That they were a different order, and inferior in rank to elders, is
also evident. 1. From the name which signifies a servant; one who
acts under the direction of another. 2. From the separate and dis-
tinctive description of the office in St. Paul’s instruction to Timothy
about ordination, 1 Epis. ili, 1—13. 3. That having “ used the office
of a deacon well, they purchase to themselves a good degree,” that
is, most probably, the office of an elder. These facts prove that dea-
cons were inferior to elders, and yet they were not laymen, for they
received ordination, preached and administered baptism.

2. Another office in the primitive church was that of elder, pres-
byter or bishop. This order of ministers, like that of deacons, appears
to have been taken from the Jewish service; for every synagogue
had its council of elders, the president of which was called “ the
ruler of the synagogue,” and in some places, as in Acts xii. 15, we
read of these “rulers” in the plural number, a sufficient proof that
one was not elevated iz order above the rest. But whether the of-
fice of bishop was a distinct and superior order of ministers to that of
elders, holding by divine right the exclusive powers of government
and ordination, is a question which has been warmly contested for
several centuries, particularly since the reformation. ‘Ihe Scriptures,
antiquity, and the nature of things, have been alike summoned to
prove and deny this point ; but with Protestants the Bible must be
the sole arbiter in all such matters, and as far as we are able to un-
derstand the declarations of the New Testament, it gives no exclusive
power to bishops over elders, but rather considers them of the same
order. This will appear, because,

1. The terms “elder, presbyter and bishop,” are applied in the
Scriptures.to the same individual. St. Paul, sending for the elders
of the church at Ephesus, meets them at Miletus; Acts xx. 28, and
382 REV. D. DE VINNE’S SERMON

charges them to “ take heed to the flock over which the Holy Ghost
hath made you overseers,” or, as in the original, “bishops.” That
these were synonymous and convertible terms in the apostle’s estima-
tion, is very evident, for the identical persons called “elders” in verse
17, are in the above quotation denominated bishops; and the work
assigned them, “to feed the church” and “take heed to the flock,”
which imply both teaching and government, are also evidences that
these elders have not only the name of bishops, but that they per-
formed their work. The same apostle, in his epistle to Titus, i. 5—7,
directs. him ‘to ordain elders in every city,” and then immediately
adds, by way of direction in performing this work, that, “a bishop
must be blameless,” plainly showing agam that these words were
synonymous, pointing out in both places the same persons and office.
Again, in his instructions to Timothy, 1 Epis. iii. 1—13, in relation
to the persons whom he should ordain, St. Paul mentions only “ bish-
ops” and “deacons,” but says not one word about elders; now if
these were a separate order of ministers, distinct from bishops, is it
not strange that he gives no direction about. ordaining any, nor even
alludes to them, although it is well known that this class of ministers
composes the great body of the clergy in all churches. Once more,
bishops and deacons are the only order of ministers mentioned in St.
Paul’s Epistle to the Philippians, i. 1, although he addresses himself
“to all-the saints” or private believers in that place ; now if presby-
ters or elders are not included among the bishops, the omission can
never be accounted for. But if we allow that these bishops were a
distinct order of ministers, having each a diocess and a plural-
ity of elders under them, then another, an equally formidable
difficulty presents itself, that in the infancy of Christianity, there
should be a plurality of bishops in the small cities of Philippi and
Ephesus. .

It is remarkable that the apostles never call themselves bishops,
but more than once elders. The apostle John, in his 2d Epis. 1,
speaking of himself, says, “The elder unto the elect lady,” and St.
Peter, 1 Epistle v. 1, ‘The elders which are among you I exhort,
who am also an elder,” or more literally, SupagecSuregos, fellow elder,
intimating that when unemployed in the extraordinary vocation of an
apostle, he was of the same rank and on a level with other elders.

his, then, is the scriptural account of the rank and ecclesiastical dig-
nity of St. Peter, said to have been the first bishop of Rome, and
from whom, if such there ever was, the famous uninterrupted succes-
sion of bishops must have proceeded. But how fatal and ruinous to
this pretended succession in the order of diocesan bishops, that he,
upon whom this depends, should never call himself a bishop, or chief
of the apostles, but simply a fellow elder with those whom he does
not pretend to dictate or command, but only “ exhorts” t& the faith-
ON THE CHRISTIAN CHURCH. 383

ful “oversight” or discharge of the episcopal office, and not to be
“lords over God’s heritage.”

2. The highest authority in the government of the church was vest-
ed in the eldership.

Much of the preceding argument which assigns to the elders the
name of bishops, will also sustain our second position, that after the
apostolic office had ceased, the work of governing the church devolved
upon this order of ministers, who are indiscriminately called elders,
presbyters or bishops. The elders are “exhorted to feed the flock
of God which is among you, taking the oversight thereof,” or, as the
original word is, eioxomouveeg, that is, discharging the office of bishops
among them, and, lest they should abuse this power of governing the
church, he adds, “neither being lords over God’s hexitage.” Now
these admonitions concerning episcopal duties would have been alto-
gether unnecessary and misapplied, if these elders were an inferior
order of ministers under the control of diocesan bishops, who, by di-
vine right, had both the government of themselves and their flocks.
When St. Paul, Acts xx. 28, had given his last charge to the church
at Ephesus, expecting to see his face no more, he appointed no suc-
cessor to himself, neither prelate, nor one above another in that city,
but, on the contrary, left the whole government with the elders, or
these presbyter-bishops whom the Holy Ghost had made overseers,
to take heed to the flock and feed the church of God. It has been,
however, alleged that Timothy was the successor of the apostle and
became diocesan of Ephesus; but this by no means is evident; with
as much propriety we might assign to him the episcopal jurisdiction
of Philippi and Corinth, Phil. u. 19, 1 Cor. iv. 17, and xvi. 10.
The apostle simply “ besought him to abide in Ephesus, while he (St.
Paul) went into Macedonia.” Now if Timothy had been resident
bishop of the former place, such a request would have been altogeth-
er out of place, because it amounts to no more than an exhortation to
stay at home in his own diocess. The instruction to Timothy, 1
Epistle, about the government of the church at Ephesus, must have
been written before the call of the elders, Acts xx. for in the Epis.
ii. 14, “ He hopes to come unto him shortly,” but at the meeting of
the elders in the same city he says, “they should see his face no
more.” Now it must not be forgotten, that at this last meeting, and
in the presence of their supposed bishop, St. Paul instructs the elders
about the government of the church, but says not one word about
Timothy or any other diocesan; a fair presumption that after Timo-
thy had discharged the special duty assigned him, of regulating this
church, be had no further authority over them. “The elders who
rule well,” are also counted worthy of double honor; and when the
controversy arose about circumcision, it was not decided exclusively
by the apostles, Lut in conjunction with the elders, a sullicieut evi-
384 REY. D. DE VINNE’S SERMON

dence that the latter were associated at this early period in the gov-
ernment of the church, with even those who had been immediately
commissioned by Christ, and that after the extraordinary office of the
apostles ceased, the whole government fell into their hands.

3. The power of ordination was also with the body of elders.
This part of the argument is capable of proof by inference and direct
scriptural testimony. 1. As the elders were mot only “to rule,” but
also to take “the oversight and feed the church of God,” provide for
its present and future wants, it was consequently necessary that they
should have, power to ordain to themselves successors in the ministry
to perpetuate the office and supply the increasing demand of the ris-
ing church. 2. All the examples of ordination which the New Tes-
tament affords are confined to apostles, evangelists, presbyters, proph-
ets, and teachers ; but never to bishops, as distinguished from any of
these.

The apostle Paul, 1 Tim. iv. 14, says, “ Neglect not the gift that
is in thee, which was given thee by the laying on of the hands of the
presbytery.” And in 2 Tim. i. 6, “Stir up the gift of God whichis
in thee, by the putting on of my hands.” Whether these passages
refer to one or two consecrations is not important; the point in ques-
tion is sufficiently established, that ‘Timothy was set apart to the min-
istry by the ordination of presbyters, and that through the powers
conferred by their hands, he was to “ordain elders in every city.”
Another instance, to which we would refer in support of our proposi-
tion, is in Acts xiii. 1—4 ; and although in some respects this might
have been an especial case, and a consecration to a particular work,
yet at least it shows that the Holy Ghost employed, for this purpose,
men who were neither apostles nor bishops, and through the impo-
sition of their hands these men were authorized to go to the heath-
en and constitute churches. ‘Now there were in the church that
was at Antioch, certain prophets and teachers, as Barnabas and Sime-
on, that was called Niger, and Lucius of Cyrene, and Manaen. As they
ministered to the Lord, and fasted, the Holy Ghost said, Separate
me Barnabas and Saul for the work whereunto I have called them:
And when they had fasted and prayed, and laid their hands on them,
they sent them away.” Those who consecrated these men to found
churches among the heathen, are called “ prophets and teachers ;” what
their peculiar office was in the primitive church is not easy to deter-
mine, but they are not denominated bishops, nor are any of the apos-
tles in the list ; the probability is, they were presbyters, and from the
whole we may safely conclude, that neither of the two former had the
exclusive power of ordination, but that this right was held in common
with the elders. But the ordination of Timothy by presbyters, is deci-
sive, and proves this point fully. One such declaration from the pen
of inspiration is infinitely of more authority than all the arguments
ON THE CHRISTIAN CHURCH. 385

and theories of men, and must for ever silence all that sophistry can
attempt against it.

Thus far the Holy Scriptures, our only guide, have led us, and if
there were an order of ministers in the primitive church after the de-
cease of the apostles and evangelists, who possessed a power distinct
from that of elders, and superior to it, both in government and ordi-
nation, such an order cannot be determined by the word of God. :

4. Neither do the apostolic fathers prove bishops to have been an
order superior to elders. Their testimony, however, in this case, can
be only presumptive, but not decisive ; their writings may assist us to.
understand the early institutions of Christianity, but can never give
sufficient warrant to establish in the church that which had not been
previously revealed. 1. Because they are not inspired; and 2. As
the learned Mosheim and others affirm, their authenticity labors under
much obscurity, and is embarrassed with many difficulties. But al-
lowing even the genuineness of their epistles, they are far from prov-
ing diocesan episcopacy, for, although Ignatius, the principal author in
this controversy, frequently mentions deacons, elders and bishops in
the same church, a circumstance, however, which the Scriptures never
do, yet the duty and jurisdiction which he assigns to the latter, are
such as can never apply to a diocesan bishop.

1. Their sphere of labor during the first three centuries was never
called a diocess, but ragoxog, a parish, as the “ parish of Alexandria,”
Euseb. lib. ii. c. 24, ‘of Ephesus, Corinth, Athens ;” and these par-
ishes, or ancient bishoprics, were never said to contain churches (in
the plural), but simply a church (in the singular), every one of which
had its own bishop. The word diocess, which means province, was
not given to the bishop’s jurisdiction until the fourth century, when
the bishoprics of principal cities began to extend themselves over the
smaller ones of the villages and country.

2. The small extent of the primitive dioceses. That they were
small, not larger, probably, than some of our modern parishes, appears
evident from Ignatius, who exhorts all people of the bishopric of Ephe-
sus ‘to assemble in the same place with the bishops and presbyters,
that they may have one prayer and supplication.” ‘To the Philadel-
phians he says, “ There is but one altar (communion table) and one
bishop,” these were correlative terms, so that where the one was, the
other must necessarily be; and Justin Martyr says, “The bishop’s
whole flock met on Sunday, when he gave them the eucharist, and if
any were absent, he sent it by the deacons.” Clemens Romanus
states, “that the apostles ordained their first converts to be bishops
and deacons in the country and cities where they had preached.”
Now if all the believers could meet at the same place with their bish-
op, and receive the sacrament from him ; if there were in this early
period, when the number of Christians was a a bishops in

34
386 REV. D. DE VINNE’S SERMON

the “cities and country,” these certainly could not have been dioce-
san prelates, who had an extensive jurisdiction and a plurality of el-
ders under them.

3. The duties assigned to them were rather parochial, than epis-
copal, in the modern acceptation of that word. Ignatius says, “It is
not lawful without the bishop, either to baptize or celebrate the holy
communion ;” again, in describing the duty of a bishop, he says, “ Speak
to each member of the church separately, seek out all by name, even
the servants of both sexes, and advise every one of the flock in the
affairs of marriage.” ‘These duties are certainly parochial, and if the
smallest offices could not be performed without the bishop, then there
must have been one in every place, who had the oversight, not of
ministers, but of every member and of all things belonging to the con-
gregation. :

4. The great number of primitive bishops. Every person who
has read the history of the church during the first three centuries,
must have observed that the number of bishops in that period was
very great, far more so than several centuries afterwards, when the
number of the Christians had increased tenfold. Cyprian, Epis. v. 2.
and Clemens, already quoted, says “that bishops were ordained
throughout all provinces and cities ;” and of this sort of country or
village bishops, were Zoticus, and Julian of Cumanum, and Apamea,
mentioned by Eusebius, lib. v. c. 14. At the ordination of Corneli-
us, bishop of Rome, there were present sixteen bishops, and Fortu-
natus of Carthage boasted that at his installation there were twenty-
five. When Paulus Samosatenus was deposed from the see of Anti-
och, it was done by a council of seventy bishops ; and another council,
though not a general one, was held in 360, at Romani, composed of
more than four hundred; and Gibbon, the historian, says, that about
the year 321, the Christian church was governed by one thonsand and
eight hundred bishops, which is perhaps more than double the num-
ber of diocesan bishops at this day throughout the world. Shortly
after this period the number of bishops was greatly lessened, insomuch,
that at the great council of Trent, there were only about forty con-
vened, although the number of Christians had reached at that time to
many millions; this historical fact can only be accounted for on the
supposition that the episcopal office was changed from its primitive
parochial to its modern diocesan form.

The last fact we shall assign against primitive diocesan episcopacy,
is the provimity of the ancient bishoprics to each other. We fre-
quently read of the bishops of Smyrna, Ephesus, Sardis, and many
others, whose residence must have been very contiguous, not more,
perhaps, than fifty miles distant ; and Eusebius, lib. 7, c. 29, names
sixteen “ with other bishops who inhabited the bordering cities,” who
wrote an epistle to Rome and Alexandria. If these, then, were not
ON THE CHRISTIAN CHURCH. 387

bishops of parishes or congregations, is it not strange that in almost the
very infancy of Christianity there should be so many hundreds, almost
thousands, of episcopal sees, and many too of these within a few miles
of each other, or in the same place, as in the cities of Ephesus and
Philippi?

It is, however, very readily allowed, that some of the apostolic
fathers make a distinction between presbyters and bishops ; but this
can easily be accounted for, without supposing them to have been two
distinct orders. In the first century, the Christian assemblies were
held in private houses; but as the believers increased, other societies,
branches from the parent stock, were formed, over which presbyters
were placed; yet the ministers, from whose congregation this scion
originated, held over them a fostering and authoritative oversight. A
number of these arising in the same city, or adjacent country, this
senior presbyter was soon regarded as the overseer or bishop, not only
of the congregations which sprung from his, but even over their min-
isters, so that, according to Ignatius, the subordinate presbyters were
“not to baptize, to celebrate the holy communion, nor do any thing
without the bishop,” that is, this senior presbyter by whom these
churches had been founded. From which it appears that, although
every bishop was a presbyter, yet every presbyter was not a bishop ;
for, on account of the above reasons, the one acted in subordination to
the other.

As to the succession, exhibiting catalogues of bishops from the
apostles, it is an invention of later times; for Eusebius, who wrote
about A. D. 312, begins by saying, “ How many and what sincere
followers have governed the church, planted by the apostles, it cannot
be affirmed, but so far as may be gathered from the words of Paul.”
And Ireneus, who suffered martyrdom about 202, derives even this
succession through the elders ; lib. iv. cap. 43, he says, ‘“‘ Obey those
presbyters in the church who have the succession, as we have shown,
from the apostles, who, with the succession of the episcopate, receiv-
ed the gift of truth. But could this succession be made out, it would
only trace diocesan bishops to bishops of parishes; these to bishops
of single congregations; and bishops of a supposed superior order to
bishops who never thought themselves more than the presiding pres-
byters, primi inter pares, the first among their equals. Butit is also
very evident that the apostles and evangelists, during their lives, held
a spiritual dominion over elders, deacons and people ; St. Paul, enu-
merating his sufferings, says, “ Besides that which cometh upon me
daily, the care of all the churches ;” and in his charge to Timothy,
he tells him “to set in order the things that are wanting, and ordain
elders in every city.” These instances afford sufficient evidence that
the apostles had a general oversight of all Christian churches, and did
not stand in the same relation to the whole Christian body that the
388 REV. D. DE VINNE'S SERMON

primitive bishops did. But, as we have already seen, their extraordi
nary commission, with that of their assistants, the evangelists, ceased
with their lives, after which the government of the church fell upon
an order of men indiscriminately called presbyters or bishops. It
is also the opinion of those best acquainted with antiquity, that at a
very early period there arose a distinction between these, not only in
name, but in rank and power. Although the intrinsic power of order,
and, conscquently, of ordination, was equally in presbyters as in bishops,
yet the presbyters, ina very early age of Christianity, perceived that
the promiscuous and individual exercise of this power was produc-
tive'of confusion and schism. Hence, by mutual consent, this liberty
was very early restrained, and was entrusted to the presidency of a
bishop, superintendent, or president, with the concurrence and aid of
the presbytery. In this way, a third order of ministers, distinct from,
and superior to, other presbyters, both in extent of jurisdiction and
executive authority, arose, not by divine right, but by the. delegation
of power from the body of elders with whom it had been previously
lodged, and who only placed it in this new order of ministers for the
more safe and efficient government of the church. We shall now
conclude by considering

IV. Tur Heap who susTaINs AND GOVERNS THIS BODY.

In point of dignity and authority, the Scriptures declare Jesus Christ
to be the supreme Head of the Christian church, uniting in himself all
its real members throughout the world, giving to each spirit and sen-
sation, and also upholding the whole by the word of his power. Even
his humanity, in consequence of his mediatorial office and inexplica-
ble union with the great Creator, is “in all things to have the pre-
eminence,” possessing the first rank and being chief in all the works
of creation. ;

2. Being the Head, Christ is the centre of all power. Having
redeemed those who compose his church from the dominion of sin, he
destroys also in them the works of the devil. In the extension of his
kingdom through the world, he shall strike through kings, overcome
every barrier, and fill the whole earth with his power. In the ac-
complishment of this, he exercises his. own prerogative in calling to
the work of the ministry whomsoever he will: such only as he
“moves by the Holy Ghost to take upon themselves that office,” for
it is not the taste of the people, pleasure of the parents or guardians,
nor even our own views of honor or advantage, but the “ Holy Ghost
who can make men overseers.of the church of God.” It is an awful
responsibility for any one to take this honor to himself. “But he
who is called of God,” no human science, no natural or acquired at-
tainments, however elevated their character, can supersede this direct
and especial call of Godto the work. ‘“ Without me,” says the Head
ON THE CHRISTIAN CHURCH. 389

of the church, “ye can do nothing ;” without his commission, accom-
panying presence, and supernatural assistance, no sinner will be ever
awakened, soul converted, or believer established. Christ calls none,
without at least qualifying them to commence their work, nor should
any thus called immure themselves within the precincts of a college,
to acquire what human wisdom calls a prerequisite for the work, while
souls are every where perishing for the lack of knowledge. If the
Head of the church has called them to preach, they are disobedient,
or arraying their notions of fitness against his positive command, if
they are not in the field and at their work; and if they have not this
call, they should never attempt by human means to get into the priest’s
office for a morsel of bread. To say that one is called, but must
not commence until qualified by humdn means, is saying that the Holy

Ghost calls those who are not fit for the work. Every profession has
" its definite object ; that of the ministry of the gospel is, to bring man-
kind to an experimental acquaintance with Jesus Christ by the for-
giveness of sins, and the regeneration of our nature; now this can be
done, is doing, and has been done in ten thousand instances by those
who have never graduated at any seat of learning. It is, however, the
imperious duty of every gospel minister, as the property of him who
has called him to this honor, to exert every faculty, bending assiduous-
ly all his energies to grasp, if possible, the whole circle of science,
that he might be more extensively useful in winning souls to God, and
defending the great truths of the gospel ; and much of this knowledge
every minister in our church may acquire during the four or five years,
before he is admitted to the full ministry or order of elders.

3. He is also the seat, of all wisdom in the church. When Christ
sent his disciples to preach his gospel to every creature, he charged
them “to do all thmgs whatsoever I have commanded you;” they
had previously received their commission, and, as ambassadors, they
had no authority to depart in the smallest particular from their in-
structions ; they were not to consult the taste or disposition of any
nation or people to whom they were sent, nor even to lean to their
own understanding in the execution of their office. There is, there-
fore, in the Christian church, no such thing as “legislative power”
in either the ministry or laity ; Christ never committed the destiny of
his church to the imperfect understanding of any man or body of men.
All that any synod, conference or conclave has a right to do is sim-
ply to express what they believe to be the meaning of revelation on
any point or article of faith. When the great Kingand Lawgiver had
formed his code and established the institutions of his church, he
clothed his ministers with only an executive authority to carry them
into effect. From which it is evident, that every attempt to compare
ecclesiastical with civil governments fails; between them there can
be no analogy ; ee are wholly dissimilar in their origin, the authority

34
390 REY. D. DE VINNE’S SERMON

they possess, and the design of their institution. The latter originates
with the people ; but the doctrines, laws and ordinances of the former
emanate {roi one supreme and independent Head, which neither min-
isters nor people, nor both combined together, have any authority to
change or modify.

When the apostles, in the execution of Christ’s commands, receiv-
ed the first converts, they received them not to doubtful disputations
about doctrines and governments, but simply to join with them on that
form of sound words “ which they had received from the Lord Jesus.”
In civil government the people are first in the order of time, after
whom the constitution, officers and laws ; but just the reverse in that
of the church; the laws and institutions were established, and even
the officers, apostles and ministers were all appointed before there -
was even one individual member in the Christian church. Therefore
every comparison between them is at once deceptive and fallacious.

Is the church of Christ, then, a visible body of living spiritual mem-
bers? Reader, art thou a member of that body? Visible fellowship
with the Christian church is the imperious duty of all who possess
faith in Christ; this visible fellowship and public profession are at
least a part of our duty in acknowledging Christ before men, upon
which so much stress is laid in the gospel. It is obligatory on all,
publicly and frequently to partake of the Lord’s supper, that they may
testify their faith in Jesus; but this none can consistently do, unless
they are united in some visible communion. It is equally a duty that
every one should assist with his name, funds, and influence, in the pro-
motion of the cause of Christ ; but this can never be done without pub-
lic profession and union with some branch of Christ’s people. Itis not
optional with us whether we will submit to the government of Jesus
Christ, or not ; our relation to him makes it obligatory ; if we are not
for him, we are against him; there is no middle ground ; there is no
neutrality in religion. Visible fellowship, wherever it is possible, is an
imperious duty on all; there can be no exemption ; if it were allowed
in one case, then, onthe same principle, in ten thousand, and in this
case, there would be no church, ministers, members, nor even Chris-
tianity on the face of the earth. I fear visible communion is not
sufficiently considered ; “ itis not a small thing, it is for our life.”

Is the church a visible, spirttual body, composed of members en-
dowed with life? Are none united to Christ’s mystical body, but
such as have living faith? Reader, hast thou that life and faith which
breathes to heaven in prayer and praise? And dost thou possess that
spirit which is pure, peaceable, gentle, easy to be entreated, full of
mercy and good fruits? He is not a Christian, although he may be
even a member of the visible church, who is only “one outwardly,”
but he must be one “ inwardly, of the heart ; not in the letter, but in
the spirit.” The whole universal or catholic church is called “ holy,”