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33.A
 
SERMONS.
SERMONS

ON

MISCELLANEOUS SUBJECTS,

BY THE
BISHOPS OF THE METHODIST EPISCOPAL CHURCH,
AND THE

SENIOR PREACHERS OF THE OHIO AND NORTH
OHIO CONFERENCES.

“ Now there are diversities of gifts, but the same Spirit,” 1 Con. xii, 4.

“To pursue learning for its own sake, or as our end, is sowing to the wind, and
reaping the whirlwind; but to pursue it for Christ’s sake, and for the adyance-
ment of his cause, is one of the noblest employments out of heaven, and cannot
be neglected without great personal guilt, and great injustice to the Church,”
Rev. ALFRED BarretrT, Wesleyan Minister.

CINCINNATI:
PRINTED FOR THE PUBLISHERS, AT THE METHODIST BOOK CONCERN,
CORNER OF MAIN AND EIGHTH-STREETS. s

R. P. THOMPSON, PRINTER.

1847.
Entered according to Act of Congress, in the year 1847, by J. H. Power,
L. B. Gurizy, and F. Merrick, in the Clerk’s Office for the District Court
of Ohio.
PREFACE.

Wuo would write a preface if he could avoid it? °Tis like culti-
vating, in an ungenial soil and inhospitable climate, an unsightly
plant, which, when mature, yields fruit that no one relishes—scarce
any one so much as looks at. But we are told, a book must have a
preface—such is the fashion; and, in some things, even Methodists
must conform to custom, useless though it be. Moreover, the book
may fall into the hands of some one who might wonder why it was
published, and, after spending much time in inquiring into its origin,
suffer no little distress from disappointed search. In mercy to such
a purchaser, we proceed; and as he would, probably, not be satisfied
without ascending to the very grandfather of the project, we state,
explicitly, that, on the day of the year of , the presiding
elder of the Delaware district, North Ohio annual conference, while
seated before a cheerful fire, with his thinking cap resting on the
organ of causality, was visited with a thought that caused both his
eyes to sparkle. On the evening of the same day, meeting with the
stationed preacher of Delaware and two of the professors of the
University, he gave utterance to his favorite conception in language
which caused both the ears of every one of them to start. It must
be understood, that there had been some conversation in the Univer-
sity on the subject of erecting a college chapel. Such a building
was found indispensable, as the present edifice contained no room
sufficiently large to accommodate the pupils, when assembled for
devotional exercises. But, being destitute of money, prohibited
from building on credit, and without the hope of persuading the
public to extraordinary munificence, despair seemed about to settle
upon us, when, on the occasion referred to, the presiding elder made
the following announcement: “Gentlemen, give me your names,
and I will build you chapel, without subjecting you to a cent’s
expense.””? Marvelous! What! a preacher build a chapel!—an itiner-
ant, too!—and not cost a cent! If the presiding elder had been
inclined to humor, the statement would not have occasioned much
surprise; but he is a grave man, unused to joke; nor is he prone to

Quixotic enterprises; but one who counts the cost before he lays the
1*

 

 
6 PREFACE.

foundation. After keeping his hearers in amazement for a time, he
divulged his secret, which, in brief, is as follows: ‘‘ Publish a volume
of original sermons from Ohio Methodist preachers, and build with
the proceeds.”? No sooner said than approved. Thus it will be seen,
that the primary object of this work is to raise money—strange
object, indeed, in this disinterested world; but we shall lose nothing
(we opine) by being frank.

A few days, and a circular was issued to those brethren of the
Ohio and North Ohio conferences who had been, for many years, in
the traveling connection, requesting them to furnish each a sermon
for the proposed volume. In the course of a few months, favorable
responses were received from a sufficient number of brethren to
insure an adequate supply of discourses. The project was, in due
time, submitted to the conferences concerned, and it received their
hearty approval. As every good undertaking in this wonderful
planet of ours meets with opposition, so did this. Some said,
“You will give offense to the younger members of the conferences
whom you must pass by. Moreover, you may injure feelings, and
excite opposition by the necessary rejection of some discourses which
may be written for the volume.’’ Others said, “The book will not
sell; the sermons of our illustrious men are rarely called for. If the
logic of Wesley, the eloquence of Watson, and the learning of
Clarke, cannot attract the attention of our people, can we, preachers
of the wilderness, hope to compose a volume that will command a
rapid sale?” A third class thought that such a work as was pro-
posed, would, if generally circulated, do more harm than good.
‘Our itinerant preachers,”’ said they, ‘at quarterly meetings, would,
after returning to their lodgings, gather around the fireside, call for
the Sermons, and, reading one written by a presiding elder, or sta-
tioned preacher of their acquaintance, subject it to the ordeal of a
severe criticism, and retire to rest with no enviable feelings. The
spirit of censorious criticism would pass from traveling to local
preachers, from local preachers to exhorters, and from exhorters to
the people, much to the prejudice of Zion.’? But there was an
objection more formidable than this: some said, “Our theology is too
crude. We are not prepared to write for the instruction of those
who have a literature as rich as ours.’’

To these objections it was replied, that, if the selection of writers
were made upon the principle of seniority, neglected preachers
would have no just cause of umbrage—that brethren writing for
the volume would have too much sense to complain if their discourses
PREFACE. 7

were not inserted—that Methodist itinerants are too pious to indulge
in ungenerous criticism, and too prudent to lead their people into
practices destructive to their peace; and that, in regard to the sale
of the volume, we need not be discouraged by the tardiness with
which the sermons of celebrated divines are sometimes circulated.
This work presents peculiar charms. 1. That of novelty. The
sermons of Wesley, Watson, and Clarke are old; and, like the sun
and moon, because they have been so often seen, excite no curi-
osity, or astonishment. 2. Variety—the spice of books as well as
of life—variety not only of subject, but of style, and of spirit.
3. Appropriateness. This is ahigh beauty. “A word fitly spoken
is like apples of gold in pictures of silver.’ Every age has its own
errors, and its peculiar modes of thought and feeling, and methods
of argumentation and expression. Were a man to preach, in the
city of Columbus, during the year 1847, such sermons as Luther
and Knox preached, his energy and eloquence would be of little con-
sequence—he would fight as one beating the air. The sermons of
Tillotson, with all their force and richness, would have compara-
tively little effect in Ohio cabins; not merely because they are, for the
most part, on such controversial subjects as are now scarce heard of,
but because they abound in allusions and illustrations unapprecia-
ble by our people. Even the practical sermons of former ages are
less forcible now than those of our own times; for vice has various
phases, and the devil different modes of warfare. We must vary our
tactics, as hell does. Though truth and man remain the same, there
is a necessity for preaching new discourses. Is there not the same
for printing them? These sermons are from men who, having been
reared among us, and knowing the errors, the heresies, the vices,
and the temptations of our times, and being acquainted with our
customs, our trains of thought, and our modes of feeling, are able
to select suitable themes, and elaborate them in impressive ways.
4. Nor is the present volume wanting in the charm of ability. It
contains the ripe fruit of some of the best minds in the western pul-
pit. True, it does not present a “body of divinity,’ or a connected
series of discourses; but it teaches, as the Bible does, irregularly.
Many of its discourses are rich in doctrinal instruction. Most
of them, however, are practical, coming home to the “business and
bosoms’’ of men. Let the proud or the peevish turn to the sermon
on “Self-Government;” and if he have a mind to reason, and a
heart to feel, he will rise from the perusal a wiser and better man.
Does the Christian desire a summary of his duty, his hope, and his
8 PREFACE.

privileges, here he may find it- If he would see a beautiful. life,
drawn by precept, and illustrated by example, let him read the dis-
course on Bishop Roberts. If he feel the rising of resentment, let
him sit down to “Christian Anger.’’ If he would trace the agency
of God’s Spirit in the progress of Methodism, here he may be
sweetly led. But space does not allow us to speak of all the ser-
mons of this collection, which, containing discourses doctrinal, hor-
tatory, practical, and historical, will, we trust, be found, like holy
Scripture, profitable ‘for doctrine, for reproof, for correction, for
instruction in righteousness.’ These discourses were not composed
in the closet, but in the busy world. And although they contain
passages of fine writing, yet, for the most part, they possess that
high merit of a Christian sermon—plain truth in plain language.

This work will be valuable as a memento. It is composed by
men who, having long been able ministers of the New Testament,
have many seals to their ministry. They will soon pass to their
reward. Many of them stand upon the very margin of the grave,
daily expecting the welcome messenger who is to convey them
home. The thousands of our Israel to whom they have proclaimed
the unsearchable riches of Christ, desire to have some memorial of
them; and what more suitable one than this? These sermons are des-
tined not only to discourse heavenly messages, but to revive delight-
ful associations in more than a thousand family circles. I fancy I
see a stranger take up the volume; and looking over the * Contents,”
he cries, as his eyes sparkle, “‘ Why, here is a sermon from
I remember when he whispered consolation in the ear of my dying
father, and brought unexpected relief to my sick mother, and her
suffering orphans. Cost what it will, I must have this book for his
sake.”” Another says, “I must keep it in remembrance of my spir-
itual father and faithful pastor.” And a third exclaims, “Here is a
sermon from And does he still linger upon the earth?
I was afraid he would die without bequeathing to the generation
to come a specimen of his sweet and heavenly discourses.’? Alas!
there are productions in the present volume which awaken, in the
mind of the writer, melancholy as well as pleasing associations.
Bigelow and Christie have gone up, through much tribulation, to
swell the song of the redeemed. The sketch of the one, and the
sermon of the other, (it is much to be regretted,) afford but glimpses
of their mental excellences; but a poor portrait may be a cherished
remembrancer.

 

 
CONTENTS.

PREFACE 1 3 ‘ 5 2 . . . Page 5
SERMON I.
BY REV. ELIJAH HEDDING, v. D.
Se.r-GoveRNMENT ; : “ a j Fe 13
SERMON II.

BY REV. BEVERLY WAUGH, Ve Ue
Fonerat Discourse on THE DeatH or Bishop Roserts . 3

SERMON III.
BY REV. THOMAS A. MORRIS, D. D.
Tue Curistian’s Duty, Horr, anp PRIVILEGE * zZ - 61

SERMON Iv.
BY REV. LEONIDAS Le HAMLINE, D. D.
Curistian ANGER 3 ‘ : . . : a o 73

SERMON V.
BY REV. EDMUND S. JANES, D. D.
Tue AGENCY OF THE SPIRIT IN THE PROMOTION OF CHRISTIANITY 88

SERMON VI.
BY REV. JAMES QUINN.
Tae Naturau anp Spiriruan Man. 7 : 7 » Ly

SERMON VII.
BY REV. ELMORE YOCUM.
Prrrect Love . 5 i x ‘ é z “ - 133

SERMON VIII.
BY REV. WILLIAM H. RAPER.
C€nrist’s Deatu Vicarious 3 : - ¥ : : 140

SERMON IX.
BY REV. JOHN QUIGLEY.
Tre Causes anp Cure or UNBELIEF : “ ‘ 7 153

SERMON X.
BY REV. MICHAEL MARLAY.-
Curist Viewep as THE Savior oF THE WORLD é ‘ 167
10 CONTENTS.

“yn
SERMON XI.
BY REV. JAMES B. FINLEY.
Woman’s GREATNESS : . . zs - : Page 182
SERMON XII.
BY REV. NATHAN EMERY.
Curist THE CHRISTIAN’Ss SAVIOR AND REWARDER 5 ‘ 190
SERMON XIII.
BY REV. DANIEL M. CONANT.
Se.r-DeEniaL r i F ‘ P i % " 204
SERMON XIV.
BY REV. ROBERT 0. SPENCER.
Tue Lorp’s SupPpER . 2 5 s ‘ ‘ ‘ - 214
SERMON XV.
BY THE LATE REV. WILLIAM B. CHRISTIE.
Tue Source or Jozs’s Comrort 3 ‘ 7 r 230
SERMON XVI.
BY REV. HIRAM M. SHAFFER.
Tur BETRAYAL OF CuRIst % 2 ty ‘ 7 z 242
SERMON XVII.
BY REV. WILLIAM SIMMONS.
CuRIST AND HIS FORERUNNER s ‘ 5 ‘ : . 254
SERMON XVIII.
BY REV. JOHN Hu. POWER.
Tue SpiriruaL Buinpinc. , 3 : - 266
SERMON XIX.
BY REV. ALFRED M. LORRAINE.
Tue Know ence or Gop, anv its Fruits “ ‘ 3 283
SERMON XX.
BY REV. SAMUEL Pp. SHAW.
Tue GENERAL JUDGMENT. Z 7 : , $ - 295
SERMON XXI.
BY REV. JOHN STEWART.
Tae AvrHor aND Sussects oF SaLvaTion i “i . 305
SERMON XXII.
BY REV. HENRY E. PILCHER.
Tue GosreL Ministry ge Pa Ma Bho ow ve. BUT

SERMON XXIII.
BY REV. DAVID WHITCOMB.

Tue Virtuous Woman 7 ‘ Z ’ ‘ ‘ 332
CONTENTS. 11

SERMON XXIV.
BY REV. ZECHARIAH CONNELL.

PaTIENCcE 5 3 : i 3 as i - Page 344

SERMON XXV.
BY REV. BENJAMIN LAKIN.
Tue Curistian’s Hore ‘i i e é 3 ‘ : 359

SERMON XXVI.
BY REV. GEORGE W. WALKER.
Tae Frorrron Frecp anp Barren Waste aha male Ue 364

SERMON XXVII.
BY REV. HENRY WHITEMAN.
Frrepom From SIN. . 5 5 : ‘ Ps 375

SERMON XXVIII.
BY REV. WILLIAM HERR.
Tre REASONABLENESS OF Gop’s Law, AND THE BENEFITS OF
OBEDIENCE . ‘ ‘ : ; . ¥ ‘ . 385

SERMON XXIXx.
BY REV. THOMAS THOMPSON.
MInisteR1aL Prety arrenpED with Revivan Inrtuence . 396

SERMON XXX.
BY REV. ELIJAH H. FIELD.
REDEMPTION % 5 ‘ . % é 3 . 402

SERMON XXXI.
BY REV. JOSEPH M. TRIMBLE.

Toe Way or THE Youne y ‘ 2 , “ 7 415

SERMON XXXII.
BY REV. SAMUEL LYNCH.
Tue DesiRABLENESS OF DWELLING IN THE Housk or THE LorpD 425

SERMON XXXIII.
BY REV. LEONARD su. GURLEY.
CuristiAN LisERALITY : ‘ Z ‘ i 5 5 433

SERMON XXXIV.
(A 8xETOH.)
BY THE LATE REV. RUSSEL BIGELOW.
CavctTion To Breiizvers 5 3 ; F é ‘ ‘ 447

SERMON XXXV.
BY REV. JACOB YOUNG.
Curist’s Lucacy To nis Disciptes ‘ i. . 448
SERMONS

ON

MISCELLANEOUS SUBJECTS.

SERMON I.

BY REV. ELIJAH HEDDING, D. D.,
SENIOR BISHOP OF THE METHODIST EPISCOPAL CHURCH.

SELF-GOVERNMENT.

“ He that is slow to anger is better than the mighty; and he that
ruleth his spirit, than he that taketh a city,” Prov. xvi, 32.

WHEN 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 con-
ditions of life; we have read of them in the history of all
ages and of all countries; in that of the most learned and
polished nations of the earth, as well as in that of the sav-
age 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 governs the universe; and
discovering the means by which man can best avail him-
self 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 the most endearing kindness upon the circle of his
friends, and even upon his enemies; inventing arts, and
contriving plans of extensive usefulness, laboring to pro-
mote the happiness of his country, or submitting to

2
14 SELF-GOVERNMENT.

hardships, and encountering dangers to defend its rights
and secure its privileges.

At another time, we see man forgetting his highest obli-
gations ; losing sight of his best interests ; diverting his
mind from those subjects 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 lawless
passion, or the despotism 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 senti-
ment 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 prop-
erties of his nature are to be ascribed to his original crea-
tion: ‘*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
SELF-GOVERNMENT. 15

moral government of God, has made himself a prey to the
spiritual tyrants who rule him, and drive him to destruc-
tion, 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 govern himself:
and to this he is encouraged in the text.

Self-government is the subject.

And let us inquire :—

I. What Is IMPLIED IN RULING OUR SPIRITS?

TI. Wuar abVANTAGES ARE TO RESULT FROM THUS
GOVERNING OURSELVES ?

1. What is implied in ruling our spirits 2

The man who rules his own spirit, has his mind with-
drawn from sinful and improper subjects. His medi-
tations, studies, and imaginations, are directed to those
things which are proper for a being possessing the powers
by which God has distinguished him—are consistent with
his own highest interests, and suitable to the relations he
holds with all other beings in the universe. His affections
are detached from all forbidden objects, and united to all
which it is proper 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 Providence 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 objects for which the Creator sent him into the
world, and endowed him with the faculties, which so won-
derfully 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 obedience to all the divine
16 SELF-GOVERNMENT.

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 Savior: ‘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, ex-
hibit a prevailing inclination to these pious affections, and
to these righteous and benevolent practices? No, this
inclination is far from him. An inspired apostle consider-
ing human beings in their natural state, unsanctified, and
unrestrained by the gracious influence of Heaven, mani-
fested 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
acquainted 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, self-
ishness, stubbornness and excessive love of sensual objects—
that carnal mind which is enmity against God—all of
which are opposed to the commands of reason and religion.
He must perceive the criminal nature of past offenses, and
be humble before God in sincere repentance for his inward
depravity and outward transgressions. He must be ap-
prised 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 the morning cloud, and as
the early dew it will go away. It was when the Jews had
forgotten Jehovah, ‘and trusted in falsehood,” that he
said to them, ‘‘Can the Ethiopian change his skin, or the
leopard his spots? then may ye also do good, that are
SELF-GOVERNMENT. 17

accustomed to do evil.’”” Hence, so many in our day who
have purposed to do well have failed in the attempt.

It is necessary that he who would rule himself should
realize the truth not only of our Savior’s words, ‘ Without
me ye can do nothing ;”’ but, also, «‘ that, when we were
yet without strength’? to rule ourselves, *¢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,
“T can do all things through Christ who strengtheneth
me.”

It is thus we attain a change of moral nature, the estab-
lishment of a principle of holiness in the heart, the forgive-
ness 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 oper-
ates 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, benevolent, and, in many respects, useful 5
but it cannot be proved by the Scriptures, that any one is
completely in possession of this self-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 indeed.

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 ignorance that is in him, because of the blindness of
his heart. He is dead in trespasses and sins; wherein
he walketh according to the course of this world, accord-
ing to the prince of the power of the air, the spirit that
now worketh in the children of disobedience. He 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.”
2F
18 SELF-GOVERNMENT.

But God has been gracious unto man, and said, “ De-
liver him from going down to the pit: I have found a Ran-
som;’’ “'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 salvation
through his blood.

By his death he conquered the enemies of God and
man, and by his resurrection and ascension, ‘he led cap-
tivity 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 pro-
claimed the good news that Messiah, the Prince, had ap-
peared—that he had made atonement and intercession for
the transgressors—that the penitent, believing, guilty soul,
might be pardoned.

It first proclaimed that the kingdom of heaven, that is
of the Messiah, was at hand; and then, that it was estab-
lished. It proclaimed liberty to the captives, and invited
the slaves of sin and Satan to come and enjoy the liberty
and blessings of the kingdom of God. It called 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 become citizens in Zion; subjects of
the kingdom of the Messiah. They shall be delivered
from the power of darkness, and translated into the king-
dom of God’s dear Son.

The word of prophecy had declared, that in this king-
dom its subjects 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
SELF-GOVERNMENT. 19

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 with-
out 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 preserved ina
spirit of true obedience, man lives a new life. He can say
with St. Paul, «I am 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 king-
dom, 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 RoyaL
priesthood, a holy nation, a peculiar people;’’ and it is
said, they are ‘‘ made x1nes and priests unto God,” and
that “*they shall reign 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 watch-
fulness and prayer, and a faithful application to all the
20 SELF-GOVERNMENT.

branches of his duty, that he can ‘stand fast in the liberty
wherewith Christ has made him free.”

II. Wuat ADVANTAGES ARE TO RESULT FROM THUS
GOVERNING OURSELVES !

We may answer as an apostle did with reference to
another subject, ‘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 him-
self, is in a state of peace in his own soul: “ Being jus-
tified 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, other-
wise, soul and body might be prostrated; and is conducted
safely through the journey of life, in that manner which
will best contribute to his present improvement and com-
fort, 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 en-
lighten the world by examples of Christian fortitude and
patience, have permitted 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 consciousness of the presence
SELF-GOVERNMENT. 21

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 humbly 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 in-
struments 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 righteousness 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.

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 consider 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
solely to human wisdom, which has led so many of the
great and mighty men of the earth in the paths of cruelty
22 SELF-GOVERNMENT.

and oppression, in all their deliberations, they consult the
will of Him, who has intrusted 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,” 2 Sam. xxiii, 1-3. Such per-
sonages, (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 elevated above their brethren,
is, to employ their superior talents, and order their com-
manding example in such a manner, as shall best secure
the happiness of those over whom they bear rule. Such
rulers will faithfully perform the great duties of their
stations—duties connected with the obligations into which
they entered under the ‘oath of God,”’ in amanner agree-
able 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
authority the people rejoice.

When the people are under the influence of the same
principle, they obey their rulers, whether acting as legisla-
fors, 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 dearest 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
SELF-GOVERNMENT. 23

although men who have no rule over their own spirits, are
unwilling to be ruled by others, saying with the aspiring
Absalom, ‘“*O that I were made judge in the land, that
every man who hath any suit or cause might come unto
me, and I would do him justice !’”"—though such dema-
gogues 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 willing to be ‘subject to the higher
powers,’ and yield a cheerful obedience. 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 toward
man, as a social being. They render, therefore, unto
Cesar the things which are Cxsar’s 3 tribute to whom
tribute is dues custom to whom custom; fear to whom
fears honor to whom honor. We may further remark,
that however self-interest, popular opinion, or fear of pun-
ishment 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 inspects every motive, takes cognizance
of every action, raises a tribunal in every breast, and pro-
nounces sentence upon secret faults, as well as upon open
offenses. Whatever despotism may accomplish on an un-
cultivated, 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
heaven-born principle of self-government.
24 SELF-GOVERNMENT.

And here, as the principles of law, and the wise designs
of government, are carried into effectual operation, princi-
pally, by righteous decisions in the judicial department;
and, as the security of property, reputation, liberty, and
even life itself, depends, in so great a degree, on the testi-
monies given in courts of justice, we cannot too forcibly
advert to the vast importance, absolute necessity, and pow-
erful influence of this principle, in all who are admitted as
witnesses before 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 evidence? What
confidence can be placed in that evidence, if the witness
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 renounces his
favor, if what is said, under the solemnity of 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 .euth; and is
made an important instrument in establishing justice in the
land; in clearing and vindicating the innocent, and restrain-
‘ing or condemning the guilty. On this point, T vould take
the liberty to bring to your recollection the sentiments of
that great and good man, in whom we exult as the Futher
of his Country, and for whose memory every American
cherishes the most lively sentiments of gratitude and vener-
ation. ‘Of all the dispositions and habits which lead to
political prosperity, religion and morality are indispensable
supports. In vain would that man claim the tribute of
patriotism, who would labor to subvert these great pillars
SELF-GOVERNMENT. 25

of human happiness; 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 security 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 influ-
ence of refined education, on minds of a peculiar structure,
reason and experience both forbid us to expect, that national
morality can prevail, in exclusion of religious principle.”
(Washington’s Address to the People of America.)

There is another benefit to the political interests of a
country, arising from the principle of which we have been
speaking, which highly deserves our notice. It is the
answer of the prayers of a pious people, 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 receive in answer to prayer; yet, that fervent prayer
isan instrument of procuring national, as well as individual
blessings, is a truth supported by rational views of a super-
intending 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 calamity, and by which blessings
from above, in rich abundance, are poured upon it. So
deeply are they impressed with a sense of the importance
-and utility of civil government, the responsibility of its offi-

cers, the burdens they are called to bear, and the arduous
3
26 SELF-GOVERNMENT.

labors they have to perform ; and so solicitous are they that
those officers may be enabled faithfully and usefully to dis-
charge the duties of their high functions, that they find a
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 uuderneath are
the everlasting arms: and he shall thrust out the enemy
from before thee.”

\ 8. Great are the advantages arising from self-govern-
ment in our religious relations.

To view the subject particularly as it applies to ministers
and hearers. The work of the ministry must be acknowl-
edged 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 millions, by
leading them to felicities or woes which baffle description.

The political decisions of senates may afflict nations with
calamity, 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 faithful or unfaithful labors of
those who stand forth as ministers of Christ, to persuade
sinners to be reconciled to God, may, indeed, be perceived
in every stage of human probation; but they will become
more conspicuous as life draws toward its close; they will
remain unextinguished at death, and assume in eternity a
visible and permanent character.

The man who engages in this solemn work, is accountable
SELF-GOVERNMENT. 27

to God, not merely or his own soul, but becomes respon-
sible also for the souls of those who have been com-
mitted 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 shall 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 commissioned to publish his purposes of mercy to
the childreri of men, are truly under the influence of pure,
Scriptural religion, that they will accomplish the work for
which they have received their 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 persuasively of a religion which has full
possession of their own souls. As their hearts are replen-
ished with the very power of godliness, their ordinary con-
versation partakes of its salutary influence, and is good for
the use of edifying, and ministers grace to the hearers.
However 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 imbibed 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
28 SELF-GOVERNMENT.

bringeth good tidings, that publisheth peace; that bringeth
good tidings of good, that publisheth salvation, that saith
unto Zion, thy God reigneth.” Happy are the people
favored with such a ministry. The ignorant are instructed,
the wanderer is reclaimed, the vicious are reformed, and the
hypocrite is convicted. The heart of the sinner is hum-
bled, his sins are pardoned, and his soul is renewed. The
weak are strengthened, the afflicted are comforted, the
doubting and timid are enlightened, confirmed and embold-
ened to confess their Lord, and the weary pilgrim is ani-
mated, 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 charaeter, 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
enemies 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, und welcome the admonitions of a
faithful minister. However painful. it is-to reflect on the
hinderances cast in the way of the Gospel by false profes-
sors 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 exclude that spirit of bigotry, which
has been the source of presumptuous judging, harsh cen-
sures, and bitter railings of one sect against another.
SELF-GOVERNMENT. 29

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 to another.’ And the more the ministers and
professors of the religion of Christ are under the govern-
ment of which we have spoken, the more powerfully 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 Savior blessed.

4. Great are the advantages arising from self-govern-
ment 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 happiness of this relation depends so much on the
principle of self-government, that without a proper manage-
ment, reciprocally, in .the parties, of temper and conduct,
the happiness contemplated will not be realized; but the
connection itself will become an occasion of the most direful
ills of life. Still when those who have formed this impor-
tant relation, and taken upon themselves these solemn obli-
gations, have learned to rule their own spirits, ‘to walk in
all the commandments and ordinances of the Lord blame-
less,” 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 learn to ‘rule well
their own house, having their children in subjection with
all gravity.” They will be solicitous not only for the tem-
poral 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
3*
30 SELF-GOVERNMENT.

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 through-
out society in general, are too well known to need a minute
illustration. A few observations shall suffice. Among
men in the various connections of civilized life; this exhi-
bition 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 ex-
amples were not before them. Dreadful indeed would be
the state of our world, were there no examples of self-
restraint and no influence of correct principles! Se/f-
government, in every relation, and under every circum-
stance, will counteract the passions and appetites most
subversive of human happiness. It breaks the ruthless
fangs of fraud, and secures from the deadly gripe of its iron
jaws, the rights of innocence and unsuspecting honesty.
It wrests from the rapacious appetite of luxury the super-
abundant 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 in-
stitutions. 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 be-
stowed, It dries up the poisoned streams of intemperance,
and leads those thirsty souls who would pine and die under
its malignant effects, to those salubrious waters ** whiclr
make glad the city of God.’’ It subdues those libidinous
propensities, which, in so many instances, where this prin-
ciple does not operate, drives multitudes of the children
of Adam fram the society of civilized man, to roam like
SELF-GOVERNMENT, 31

herds through the dark and filthy places of the earth; not
considering 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 de-
mon of darkness which has triumphed over the earth since
the days of Nimrod, involving cities in flames, and coun-
tries in ruins, depopulating the earth, and drenching it with
the blood of the slain of all nations. Yes, brethren, se/f-
government shall hush into perpetual silence ‘* the thunder
of the captains,” 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 ploughsharés, 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 toward heaven, melodious as when
angels sing, “‘ALLELUIAH ; FOR THE Lorp Gop OMNIPOTENT
REIGNETH.””

IMPROVEMENT.

1. Let us reflect on the absolute necessity of ruling our
spirits. Without this there can be no virtue, no true re-
ligion, no good government in the world, and no hope be-
yond the grave.

As the beauty of an agreeable object is more clearly per-
ceived by contrasting it with its opposite; as the advan-
tages of a wisely organized, and well administered civil
government, are more readily appreciated by considering
them in contrast with the disadvantages of a state of anarchy ;
32 SELF-GOVERNMENT.

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 an-
tiquity, who enlightened the world with their science, made
it tremble with their prowess, or chained the nations in
obedience to their laws; many -of whom ruined them-
selves or their countries by their private or public excesses.
Nor need we direct your attention to those renowned per-
sonages 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, afterward failing in vigilance, lost sight of
their own principles, and fell into evils, which have trans-
mitted their names, in disgrace, to succeeding generations.
Their crimes are recorded in the Scriptures 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 be-
lieving 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 ungoverned passions, seeking their own aggrandizement
SELF-GOVERNMENT. 33

and not the public good; or if at any time deceived by
the Absaloms of the day, the exercise of elective rights
will speedily reduce such to.a private station. But after
acknowledging all the advantages we enjoy, and all the vir-
tue there is among us, there is yet cause of bitter lamen-
tation. 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 of evils result-
ing from that curse of our country, the excessive use of
ardent spirits. Look yonder: see that hapless mother and
those forlorn children, whom nature intended for better
days; and whose prospects, perhaps, were once as flatter-
ing 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 father?
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 youth-
ful 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 com-
pany, 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 duelist, but to
a want of rule over his own spirit? Why have statesmen,
and counselors, and heroes, fallen among the dead in those
sanguinary conflicts? And why were their antagonists
stained with the blood of their brethren, 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
34 SELF-GOVERNMENT.

spirit, is like a city that is broken down, and without
walls.”

Here we ought to notice another alarming evil, I mean
the frequent occurrence of fraud and flagrant impositions
upon the honest and industrious—an evil which is destroy-
ing all confidence, loosening the foundation of private rights
and property, and shaking the security of social intercourse.

2. This subject should impress on our minds the obli-
gations we are under, not only to govern ourselves by the
rules of religion and virtue; but, also, to employ the abil-
ities 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 pro-
motion 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 atten-
tion to these great subjects. Nor would we withhold from
the friends of God and man, those congratulations which
are merited by the extraordinary exertions recently made
in this country to promote the diffusion of truth, and all the
leading objects of Christian benevolence.

But much yet remains to be done, and much must be
done, or poverty and ruin will overspread our country.

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 Redeemer, and exert themselves in
this glorious enterprise.

The grand instrument by which this gracious work is to
be accomplished, is the word of God. ‘That instrument is
SELF-GOVERNMENT. 35

in your hands, and the principles of it must be diffused
through the community, and extended all over the world.
Parents must teach their children, masters their servants,
school-teachers their pupils, and Christians their friends
and neighbors, the fear of the Lord. The numerous be-
nevolent 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. Jet its messen-
gers 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 is gone forth, ‘‘ Ask of me, and I shall give
thee the heathen for thine inheritance, and the uttermost
parts of the earth for ihy possession.”’ **The heathen,”
the infidel, and the skeptic ‘*may rage, and the people
imagine a vain thing,”’ but the work of the Messiah will go
on, and his conquests and kingdom shall be extended, 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
36 SELF-GOVERNMENT.

intruders 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
Emanuel, “ 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 bottomless pit with ‘the dragon, that old ser-
pent, which is the devil, and Satan,” zoho deceived them;
but the earth shall be the Lord’s, and he shall be the Gov-
ernor, and shall have millions of holy and happy people
to serve and honor him init. ‘He shall have dominion,
also, from sea to sea, and from the river unto the ends of the
earth. They that dwell in the wilderness shall bow before
him; and his enemies shall 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 con-
versation of the wicked. ‘The abominations 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
leopard 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; 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 cockatrice’s den. They shall not hurt nor destroy in
all my holy mountain; for the earth shall be full of the
knowledge of the Lord, as the waters cover the sea.”
FUNERAL DISCOURSE. 37

SERMON II.

BY REV. BEVERLY WAUGH, D. D.,
ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH.

A FUNERAL DISCOURSE

ON THE DEATH OF REV. ROBERT R. ROBERTS, SENIOR BISHOP OF THE
METHODIST EPISCOPAL CHURCH; DELIVERED IN LIGHT
STREET CHURCH, BALTIMORE CITY, ON
THURSDAY, MAY 18, 1843.

‘Be thou faithful unto death, and I will give thee a crown of life,”
Rev. ii, 10.

BreTuren or THE Ministry anp Fetiow-Curis-
T1ans:—In the midst of general joy and rejoicing through-
out our wide-spread connection, on account of the un-
paralleled success with which it has pleased God to
crown the united labors of our preachers and people
during the past twelve months, we have been suddenly
called to sorrow and mourning. A chief minister, late at
the head of the hundred of thousands of our Israel, has
been removed from our sight and service. The venerable
Roberts, senior bishop of the Methodist Church is no
longer on earth. On Sunday, the 26th day of March
last, he bade adieu to terrestrial scenes, and immediately
hailed those of celestial glory and blessedness, with which
he will henceforth become more and more conversant for
ever and ever. The demise of such a man as Bishop
Roberts, might well be the occasion of a momentary
pause in our shouts of halleluiahs; but let no unbelieving
sadness mar the sacredness of the hour in which we per-
form appropriate services in connection with our recent
bereavement. Our sorrow is not that of those ‘ who have
no hope.’” For him to have lived would have been
‘«« Christ,” but ‘to die”’ has, indeed, been gain to him; he
having departed to be with Christ, which is far better than
his continuance in the body. We have good and valid

reasons for believing that Robert R. Roberts was * faithful
4
38 FUNERAL DISCOURSE ON THE

unto death,” and that his divine Master has already placed
on his triumphant brow the “crown of life.” Our lamen-
tations, therefore, Christian brethren, should be mitigated
by commingling with them sentiments of pious resignation,
and feelings of chastened praise, like those which were so
impressively and sweetly expressed by an ancient servant
of God under sore bereavements, and at a time of great
domestic affliction: «The Lord gave, and the Lord hath
taken away; blessed be the name of the Lord.’”’ Dear to
us as was our beloved Superintendent, who was venerable
alike for character, office, and age, we ought rather to
rejoice and give thanks that he was so long spared to go in
and out before us, than to grieve that he has

‘“‘ His body with his charge laid down,
And ceased at once to work and live.”

The sacred text which has been quoted on this funeral
occasion, is rich in theology and instinct with promise and
hope. The whole science of Christianity, in theory, in
experience, and in practice, is included in the first clause
of that part of the verse which has been read in your
audience, ‘Be thou faithful unto death,’’ and its blessed
results in eternity, are rendered indubitably sure by the
promise of its immutable Author, as set forth in the em-
phatic words of the second part of our text, ‘I will give
thee a crown of life.” The original application of the
words now under consideration, was to the angel or pastor
of the Church of Christ at Smyrna, and, through him, to
‘the flock over the which the Holy Ghost had made him
an overseer.”” Some commentators have said, that the
chief minister, to whom this portion of the Apocalypse
was addressed, was the celebrated Polycarp, who, at a very
advanced age, suffered martyrdom, during the fourth gen-
eral persecution under an edict of Pagan Rome. Of this
venerable man of God and minister of Jesus Christ, it
has been recorded, that, when brought before his judge,
DEATH OF REV. ROBERT R. ROBERTS. 39

and commanded to blaspheme and abjure Christ, he firmly
answered, *“‘ Eighty and six years have I served him, and
he never did me wrong, how then can I blaspheme my
King who hath saved me?” He was then adjudged to the
flames, and suffered cheerfully for Christ his Lord and
Master. It ought, however, not to be concealed that there
are other expositors and chronologists, who place the mar-
tyrdom of Polycarp fifty years later than the period em-
braced in our text. In connection with the present use of
this portion of the holy Scriptures, it is not at all impor-
tant to know whether it was Polycarp or a minister of
earlier date, to whom these words first came. They are
as full of ‘grace and truth’’ at this day as they were in
the first century, and as applicable to the faithful ministers
of our Lord Jesus Christ at the present time as in any age
preceding. Believing ** that whatsoever was written afore-
time, was written for our learning, that we, through pa-
tience and comfort of the Scriptures, might have hope,” I
have not hesitated to select this passage of the New Testa-
ment as being well calculated to conduct us to profitable
reflections, and not inappropriate to the solemn occasion on
which we are convened.

Two views are presented by our text, to which your
attention is affectionately solicited. They are,

I. THE INCULCATION OF A MOST IMPORTANT DUTY} AND,

Il. THE INDUCEMENT TO ITS PERFORMANCE.

I purpose to make only a few brief remarks on the sub-
ject thus announced, and then proceed to give a short bio-
graphical sketch of the venerable man whose memory we
cherish, and whose virtues we embalm in our hearts; thus
remembering him who had the rule over us, and who
spoke to us the word of God, following his faith, consider-
ing the end of his conversation ‘« Jesus Christ, the same
yesterday, and to-day, and for ever.”

I. The important duty here inculcated is fidelity ; fidelity
40 FUNERAL DISCOURSE ON THE

maintained throughout the whole period of our probation:
«Be thou faithful unto death.” ‘There is in this Divine
precept great conciseness, indeed; but it is very com-
prehensive and emphatic, embracing the principles and
practice of fidelity in the various relations which we sus-
tain to God and man. By analyzing the duty here en-
joined, we shall find it to consist of principles and prac-
tices so naturally and inseparably united, that without the
combined action of both, the duty cannot be performed.
The principles of ‘Christian fidelity are deeply seated in
the moral constitution, controlling and commanding the
issues of the heart. ‘The conduct thence resulting, is their
practical exhibition in actual life. But what are the princi-
pal items which enter into the composition of the duty
here inculeated? ‘They are,

1. The principles and practice of fidelity to God. Here
we lay the foundation of all moral excellence in man, be-
lieving that

‘“ A foe to God was ne’er true friend to man.”
The essential, vigorous principles of fidelity to God, are
FAITH and Love. ‘True piety may be compounded of other
principles likewise, which, however, on this occasion need
not be specified, especially when it is considered that they
are subordinate to the two vital principles named, and may
be regarded as the result of their previous existence and
operation. Faith, as a principle of Christian experience
and practice, is, by the apostle Paul, defined to be, ‘the
substance of things hoped for, and the evidence of things
not seen.” On this quotation from the Epistle to the
Hebrews, Dr. Adam Clarke has the following critical
and judicious note: «Faith is the sussisrence of things
hoped for; the pemonsrraTIon of things not seen.”” The
Greek word which we translate substance, signifies sub-
sistence—that which becomes a foundation for another
thing to stand on. And the word which our translators
DEATH OF REV. ROBERT R. ROBERTS. 41

lave rendered evidence, sigvifies such a conviction as is
produced in the mind by the demonstration of a problem,
after which demonstration no doubt can remain, because
we see from it that the thing ¢s; that it cannot but be; that
it cannot be otherwise than it is, and is proved to be. Such
is the faith by which the soul is justified; or, rather, such
are the effects of justifying faith. On it subsists the peace
of God, which passeth all understanding, and the love of
God is shed abroad in the heart, where it lives by the Holy
Ghost. At the same time, the Spirit of God witnesses
with their spirits who have this faith, that their sins are
blotted out; and this is as fully manifest to their judgment
and conscience as the axioms, ‘“‘ A whole is greater than
any of its parts ;’’ ‘Equal lines and angles being placed
on one ariother, do not exceed each other.”? Of faith, as
it is instrumental in our justification and sanctification, I
will quote the words of one of the ablest theologians of
the present century. I mean the intellectual and devout
Watson. He remarks: ‘Faith, in Scripture, is presented
to us under two leading views: the first is that of assent,
or persuasion ; the second, that of confidence, or reliance.
The former may be separate from the latter, but the latter
cannot exist without the former. Faith, in the sense of an
intellectual assent to truth, is, by St. James, allowed to
devils. A dead, inoperative faith, is, also, supposed, or
declared, to be possessed by wicked men, professing Chris-
tianity ; for our Lord represents persons coming to him at
the last day, saying, ‘Lord have we not prophesied in
thy name?’ &c.; to whom he will say, ‘ Depart from me;
I never knew you.’ 2. The faith which is required of us
as a condition of salvation, always includes confidence, or
reliance, as well as assent, or persuasion. That faith by
which the ‘elders obtained a good report’ was of this char-
acter: it united assent to the truth of God’s revelations with

a noble confidence in his promise: ‘Our fathers trusted
4*
42 ee FUNERAL DISCOURSE ON THE

in thee, and were not confounded.’ All the instances
of faith in the persons miraculously healed by Christ,
were, also, of this kind: their faith was belief in his
claims, and, also, confidence in his goodness and power,
8. That faith in Christ which, in the New ‘Testament, is
connected with salvation, is clearly of this nature; that is,
it combines assent with reliance, belief with trust: * What.
soever ye ask the Father in my name,’ that is, in depend-
ence upon my interest and merits, ‘he shall give it you.’
Christ was preached both to the Jews and Gentiles as the
object of their trust, because he was preached as the only
sacrifice for sin; and they were required to renounce their
dependence upon their own accustomed sacrifices, and to
transfer that dependence to his death and mediation: and
‘in his name shall the Gentiles trust.’ He is said to be
set forth as a propitiation, ‘through faith in his blood;’
which faith can neither merely mean assent to the histori-
cal fact that his blood was shed by a violent death, nor a
mere assent to the general doctrine that his blood had an
atoning quality ; but as all expiatory sacrifices were trusted
in as the means of propitiation, both among Jews and Gen-
tiles, faith, or trust, was now to be exclusively rendered to
the blood of Christ, as to the divinely appointed sacri-
fice for sin, and the only refuge for the true penitent.
4. To the most unlettered Christian this, then, will be very
obvious, that true and saving faith in Christ consists both
of assent and trust; but this is not a blind and super-
stitious trust in the sacrifice of Christ, like that of the
heathens in their sacrifices, nor the presumptuous trust of
wicked and impenitent men, who depend on Christ to save
them in their sins; but such a trust as is exercised according
to the authority and direction of the word of God; so that
to know the Gospel in its leading principles, and to have a
cordial belief in it, is necessary to that more specific act of
faith which is called reliance, or, in systematic language,
DEATH OF REV. ROBERT R. ROBERTS. 43

fiducial assent. ‘The Gospel, as the scheme of man’s
salvation, declares that he is under law; that this law of
God has been violated by all; and that every man is under
sentence of death. Serious consideration of our ways,
confession of the fact, and sorrowful conviction of the evil
and danger of sin, will, under the influence of divine
grace, follow the cordial belief of the testimony of God,
and we shall then turn to God with contrite hearts and
earnest prayers and supplications for his merey. This is
called ‘repentance toward God;’ and repentance being
the first subject of evangelical preaching, and then the
injunction to believe the Gospel, it is plain that Christ is
only immediately held out, in this divine plan of our
redemption, as the object of trust, in order to forgiveness,
to persons in this state of penitence and under this sense of
danger. ‘The degree of sorrow for sin, and alarm upon
this discovery of our danger as sinners, is nowhere fixed
to a precise standard in Scripture; only it is supposed
everywhere, that it is such as to lead men to inquire earn-
estly, ‘“*What must I do to be saved?’ and with earnest
seriousness to use all the appointed means of grace, as
those who feel that their salvation is at issue; that they are
in a lost condition, and must be pardoned or perish. To
all such persons, Christ, as the only atonement for sin, is
exhibited as the object of their trust, with the promise of
God, that ‘whosoever believeth in him shall not perish,
but have everlasting life.’ Nothing is required of such
but this actual trust in, and personal apprehension, or
taking hold of, the merits of Christ’s death as a sacrifice
for sin; and. upon thejr thus believing they are justified;
their ‘faith is counted to them for righteousness,’ or, in
other words, they are forgiven.” After giving what ap-
peared to him this plain Scriptural representation of the
doctrine of faith, Mr. Watson adds: «We may infer from
it, (1,) that the faith by which we are justified is not a
44 FUNERAL DISCOURSE ON THE

mere assent to the doctrines of the Gospel, which leaves
the heart unmoved and unaffected by a sense of the evil
and danger of sin, and the desire of salvation, although it
supposes this assent; nor (2) is it that more lively and
cordial assent to, and belief in, the doctrine of the Gospel,
touching our sinful and lost condition, which is wrought in
the heart by the Spirit of God, and from which springeth
repentance, although this must precede it; nor (3) is it
only the consent of the mind to the method by which God
justifies the ungodly by faith in the sacrifice of his Son,
although this is an element of it; but it is a hearty con-
currence of the will and affections with this plan of sal-
vation, which implies the renunciation of every other ref-
uge, and an actual trust in the Saviour, and personal appre-
hension 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 keep-
ing of our souls into his hands, in humble confidence of his
ability and willingness to save us.’”’ ‘This principle of faith
apprehending the merit of the sacrificial death of the Lord
Jesus Christ, and trusting exclusively and constantly therein
for acceptance with God, is in intimate and close connection
with Love, that other great principle of Christian fidelity
which has been named, of which I shall presently speak
more at large. The vital connection of these graces is
clearly set forth by the apostle, where he says, ‘For in
Christ Jesus neither circumcision availeth any thing nor
uncircumcision, but faith, which worketh by love.” It is
by faith that the Christian lives and holds communion with
God, and by faith he walks in the path of obedience, as
‘*seeing him who is invisible.” Faith is demonstrated by
works of its own production, without which it would be
dead, ‘being alone.’? When, in penitential sorrow, the
awakened sinner anxiously inquires, what he «« must do to
be saved?’’ faith conducts to “the Lamb of God, who
DEATH OF REV. ROBERT R. ROBERTS. 45

taketh away the sin of the world,” “in whom he finds
redemption through his blood, even the furgiveness of sins,
according to the riches of his grace; and being justified by
faith, he has peace with God, through our Lord Jesus
Christ, by whom, also, he has access by faith into the
grace wherein he stands and rejoices in hope of the glory
of God.” It is then, also, that «the love of God is shed
abroad in his heart by the Holy Ghost, which is given unto
him;”? and the Efoly Spirit himself beareth witness with
his spirit that he is a child of God. Consequent upon
this great real, and relative change in the case of the truly
converted man, he realizes in his heart the principle of
love, which may not be improperly denominated the
essence of the Christian religion. ~

A few observations only will suffice to justify this
remark. When on earth, our divine Master was, by one
of his- hearers, thus interrogated, «« Master, which is the
great commandment in the law?’ His reply was, ‘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 commandment. And the second is like unto it, Thou
shalt love thy neighbor as thyself. On these two com-
mandments hang all the law and the prophets.” Again:
our Saviour in furnishing a criterion by which his followers
were everywhere and always to be ascertained, said, «« By
this shall all men know that ye are my disciples, if ye have
love one to another.” ‘Thus are we impressed with the
necessity and importance of love as a principle of Chris-
tian fidelity. Love, when God is its object, must be the
supremacy of the heart’s affection, purified, and sanctified,
and wholly concentred in God. When man is the object
loved, the sentiment should be that of kindest sympathy
and benevolent regard. When Christians are- the objects
of love, the feeling should be that of complacency and
46 FUNERAL DISCOURSE ON THE

delight, drawing each to the other in the fellowship of the
Gospel, and uniting all in the bonds of Christ.

2. The principles of living faith and active love, dwelling
in the hearts of Christians, will produce, in their practical
deportment, fidelity to God and faithfulness to man. God
will be served with fidelity according to the rule of that
service which he has given in his holy word. There will
be a practical exhibition of piety distinctly marking and
pointing out the faithful servant of God, as was seen in the
histories of Enoch, Job, Abraham, Daniel, and others of
Old ‘Testament record, and Peter, John, Paul, and their
coadjutors in the cause of early Christianity; in whom
neither time, nor place, nor circumstance, produced any
abatement from the steady, practical faithfulness to God—
to his Church—and to the world.

3. The duty here inculcated includes faithfulness to our
fellow-beings in the several relations we bear to them. As
members of the great family of mankind dispersed abroad
throughout the earth, we are to cherish the sentiment of
philanthropy, and always be ready to improve the moral
and intellectual condition of the world, as far as practicable ;
especially should we exert ourselves to give the word of
God and a Gospel ministry to the millions of our race
who are shut up in Pagan darkness and Mohammedan delu-
sion. In the department of civil government, Christians
ought to be faithful; observing, obeying, maintaining, and
preserving the constitution and laws under which they
live—sacrificing partisan feelings for the general good. As
related to the Church, Christians must be faithful in their
efforts to maintain the purity of its doctrines, the soundness
of its experience, and the wholesomeness of its discipline.
The- great object to be secured is the prosperity of the
cause of Christ, until the nations of the earth from east to
-west—from north to south, shall own Messiah as their Re-
DEATH OF REV. ROBERT R. ROBERTS. 47

deemer—Suviour—Lord. In the domestic circle, let the
integrity of Christian principles, and the strictness of
Christian fidelity, be maintained on the part of husband and
wife, parents and children, brothers and sisters, masters
and servants ; all uniting in efforts to please, improve, and
promote the welfare of each other, so as to render life
available for good to its utmost capability. O how much
more of goodness and happiness there might be in our poor
world, if there was more faithfulness to God and man in
the earth!

4. As a concluding remark on the duty enjoined in our
text, let it be remembered that our fidelity must be perpetu-
ated through life. We must never be ‘weary in well-
doing :”’ until death we must prosecute the great work of
Christian faithfulness, unmoved by any scenes of trial or
of difficulty through which we may be called to pass.
Whatever opposition may be made by devils or men, we
must, by grace, overcome all, and ‘*be steadfast and un-
movable, always abounding in the work of the Lord.”

Having submitted to your consideration various remarks
on the duty of being ‘faithful unto death,’’ I come now, in
the second place, to notice the inducement to perform it.

II. Reward is the great inducement presented by our
adorable Lord and Master: I will give thee a crown of
life.” Let it not be said that this is a mercenary considera-
tion which should not have influence on Christians, who
ought to be supposed to love and pursue goodness for its
own sake. ‘The doctrine of disinterested benevolence is of
great beauty. in theory. It is true to an infinite extent in
its application to the Deity; but in regard to created intelli-
gences, I see not how it can apply to them, except with
great restriction and qualification. Nothing is clearer than
that it does not belong to man, who, being constitutionally
a creature of hopes and fears, is influenced by promise to
the pursuit of virtue, and by threatening he is deterred
48 FUNERAL DISCOURSE ON THE

from the practice of vice. In the very nature of things, no
man can be good without being benefited by it. Nor can
any one be wicked without being injured by it. I would
ask, whence came this constitution? and for what purpose ?
Is it not according to the ordination of Heaven? And was
it not intended to secure every auxiliary to virtue, and
every opposition to the indulgence of vice? ‘The question,
however, may be considered as conclusively settled by the
promise of our Lord Jesus Christ as set forth in the text
now under discussion. He who knows what man is, best
knows what is suitable for man. Let, then, the full extent
of the inducement offered in the promise of “‘a crown of
life,’ as far as we can apprehend it, be seen and felt. The
glorious reward of the faithful Christian, although future,
is nevertheless certain. It will be given at the proper
period, and will, therefore, have a commencement; but it
will never end. But what is this future reward? It is
not possible for human language to describe it. ‘Eye
hath not seen, ear hath not heard, neither have entered into
the heart of man the things which God hath prepared for
them that love him.’’ God has, indeed, revealed them
unto us, but even this revelation speaks of the glory of the
inheritance of the saints as a ‘‘far more exceeding and
eternal weight of glory.”” Our heavenly Master, in the
promise which our text records, employs a figure which is
at once expressive and impressive: it is a crown—a crown
of life, differing in this respect from the crowns of earth,
which are sometimes procured by the most wanton sacrifice
of life, and often entail death on those whose heads they
adorn, either by the destroying cares and solicitudes of
royalty, the violent outbreaks of the populace, or the
intrigues of the wicked aspirants to a throne. The striking
figure of ‘*a crown of life” is well calculated to give us a
general idea of the blessedness and glory of the heavenly
state. It is life in triumph and exaltation! It is existence
DEATH OF REV. ROBERT R. ROBERTS. 49

in glorious perpetuity! It is the ceaseless and uninter-
rupted enjoyment of the bliss of heaven, in its hallowed
society and divine employments, for ever and for ever!
In view of this heavenly state, and heavenly place, the
apostle Paul, in victorious and rapturous strains, made
his last record of the triumphs of his faith in Christ: « For
I am now ready to be offered, and the time of my departure
is athand. Ihave fought a good fight, I have finished my
course, I have kept the faith; henceforth there is laid up
for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day, and not unto me
only, but unto all them, also, who love his appearing.”

I will add one more remark on this part of our subject.
Eternal life, eternal bliss, and eternal glory, are all the gifts
of Christ: ‘*Be thou faithful unto death, and I will give
thee a crown of life.” The gratuity of the heavenly
reward is one of its most interesting features, not only
because the reward of merit, strictly speaking, would be
far less glorious, (for what must be the character of the
reward which can be deserved even by a faithful Chris-
tian?) but because it is the munificent gift of Christ, who,
in rewarding his people, exhibits the amplitude of a divine
benefactor. The value of the gift is enhanced by the
giver. Such, and infinitely more, is the inducement offered
in the text, to the performance of the duty therein enjoined.
Can you ask for any thing more? Do you desire any
thing stronger? Then be faithful until your death, and all
will be well for evermore. Thus it was with that blessed
man whose recent demise has been the occasion of these
services. Who can doubt that Bishop Roberts was * faith-
ful unto death,” and that he has gone to receive the *‘ crown
of life?” 3

Your attention will now be invited to a brief sketch of
the history of our deceased Superintendent. He was born,
August 2, 1776, in Frederick county, Md., and was the

5
50 FUNERAL DISCOURSE ON THE

ninth child of Robert and Mary Roberts. Of his parents,
I have not been able to procure any other information,
than that in the year 1785 they removed to Ligonier Valley,
Westmoreland county, Pa., their son Robert being at that
time between eight and nine years old. His father, who
was a cultivator of the soil, trained him to the art of hus-
bandry. It is highly probable that neither the means nor
the location of Mr. Roberts, admitted of any tuition of his
son beyond that of the common country schools of the day.
His mind was early turned to the absorbing subject of
religion, and when he reached the fifteenth or sixteenth
year of his age he united himself with the Methodist Epis-
copal Church, and at, or about the same time, he embraced
the religion of Christ. Active and enterprising, while yet
a youth under twenty years of age, he went, in company
with four other young men, into that part of Pennsylvania
then called Shenango, but now known as Mercer county.
It was then in a wilderness state; and he there erected his
cabin, commenced felling the forest and prepared to culti-
vate the newly cleared land. ‘The necessities of his situa-
tion in this new location, led to the formation of habits of
endurance and expertness as a hunter, the benefit of which
he found in more than one instance in later life, when his
pursuit of “the lost sheep of the house of Israel”? was
associated with scenes of the waste wilderness, as well as
with those of ‘the city full.” In the winter of 1798 he
was matried to Elizabeth Oldham, daughter of Thomas
and Harriet Oldham, of York county, Pa. ‘This venerable
lady yet lives: but neither son nor daughter perpetuates
their name—they were without offspring. Itis said, that
from the time of his conversion, he was much exercised on
the subject of the Gospel ministry. He, however, had
such views of the sacredness and awfulness of this work,
and such consciousness of his deficiency of suitable qualifi-
cations for its performance, that he long withstood the
DEATH OF REV. ROBERT R. ROBERTS. 51

solicitation of Christian friends to exercise those gifts in
public, with which the great Master had endowed him.
But when fally convinced that a dispensation of the Gos-
pel had been committed unto him, he conferred not longer
with flesh and blood. He preached his first sermon about
the close of the year 1801. He was admitted on trial in
the Baltimore annual conference in April, 1802. Having
performed the duties of his probation acceptably to the
Church, he was received into full connection in 1804, and
ordained a deacon; in which office he remained two years,
and at their expiration was graduated to elder’s orders, and
ordained to the full powers of the Christian ministry.
From the time he was received on trial by the Baltimore
conference until 1813, he traveled and labored in the duties
of his ilinerant ministry with great and increasing accept-
ability within the bounds of the conference; in which
period he received appointments in all the principal cities
embraced within the range of the conference limits. In
the spring of 1813 he was transferred to the Philadel-
phia conference, and for that, and the ensuing year, he was
stationed-in the city of Philadelphia. He was appointed
presiding elder of Schuylkill district in 1815, and at the
ensuing session of the conference, in 1816, (in the absence
of the Bishop,) he was chosen to preside over the deliber-
ations of that body, and to make the appointments of the
preachers for the current year. The General conference
of the Methodist Episcopal Church met in Baltimore in
May, 1816, when he was called, by the suffrages of the
delegates of the several annual conferences, in General con-
ference assembled, to the arduous and responsible office of
General Superintendent, or Bishop. This call was neither
expected nor desired on his part; but so perfectly had he
learned obedience as ‘a son in the Gospel,” that he did on
the occasion what others so much desired: he presented
himself at the altar of dedication—took on him the sacred
52 FUNERAL DISCOURSE ON THE

vows of the ordination service, and was solemnly set apart,
by the imposition of hands and prayer, for the work of an
overseer in the Methodist Episcopal Church. This sol-
emn service took place in the Church where we are now
assembled. ‘The ordination was performed by the vener-
able Bishop M’Kendree, assisted by several elders. The
consecrator and the consecrated, after having together
labored and suffered, have both passed off from this to
another scene, and are again associated, I doubt not, in the
fellowship of heaven. From the time of his ordination to
the episcopacy until his death, a period of nearly twenty-
seven years, he was a faithful and untiring officer of the
Church, discharging, with a high degree of satisfaction to
preachers and people, the weighty duties of his office.
Bishop Roberts was the first married minister who was
called to the general superintendency of our Church.
From the time.of his election to 1824 there was no provis-
ion made for the support of his family beyond the simple
quarterage of himself and wife, which was but two hun-
dred dollars per annum. Nothing is more obvious than the
impossibility of the support of his family, small as it was,
on this veriest pittance. What, then, was to be done? He
had independence, not, indeed, in pecuniary resources, but
of mind and heart. He sought the cabin of his youth,
put such repairs on it as were practicable, and then placing
under its humble roof his companion, and, it may be, an
adopted child, he, for the space of three years, made it his
fainily residence. But even in this wilderness cabin, he
was not permitted to enjoy the sweets of domestic life
except at very brief periods, and these far apart; for the
duties of his oversight called him from one extremity of
our country to another, so that sometimes an annual visita-
tion would extend into twenty-four of our United States.
He removed from Shenango, the place of his log cabin, to
Lawrence county, in Indiana, in which he located his
DEATH OF REV. ROBERT R. ROBERTS. 53

family, and where he received the call of his Master to the
occupancy of a mansion on high, and to “an inheritance
incorruptible and undefiled, and that fadeth not away,”
which had been reserved in heaven for him.

The personal appearance of Bishop Roberts was unusu-
ally prepossessing. His height, the ordinary stature of the
men of his day, might have been five feet, eight or ten
inches. His person, larger than that of the generality of
men, was somewhat inclined to corpulency, but it was well
proportioned, His face was indicative of intelligence and
benevolence. His voice was soft—it was even melodious 3
but it had great compass and flexibility, capable of being
modulated to almost any tone or cadence. His elocution
was more than ordinarily good, even among good speakers.
His enunciation was very distinct, and his delivery fluent.
He was, indeed, an orator of great power. Combining
with a memory of unusual tenacity a fine taste for the
beautiful and sublime, he had stored his treasury “ with
things new and old,” whence he derived topics of instruc-
tion and edification for his hearers. Without collegiate
education, he was, nevertheless, a man of extensive read-
ing, and was well informed in regard to men, things, and
places. He was fond of the society of his friends, and
was always accessible—always amiable and inviting in his
manners, and always cheerful and pleasant. He was a
popular preacher. His manner was ardent; but that ardor
was modified by the gentleness of his spirit. Hearing
him once never sufficed for the auditor—he desired to hear
him again. As an officer of the Church, he was greatly
esteemed. His bland and conciliating manners, won for
him the affectionate regard of his brethren, who, at the
same time, beheld a decision of character, and firmness of
purpose, which impressively told all who were conversant
with him, that the great and peculiar features of Metho-
dism were not, by Bishop Roberts, to be sacrificed to ease

5e
54 FUNERAL DISCOURSE ON THE

or friendship. I have more than once thought how appro-
priately the words of the sacred historian, in relation to
Barnabas,°might be applied to our Bishop: ‘* For he was
a good man, and full of the Holy Ghost and faith: and
much people were added to the Lord.’ A character of
more exalted worth would not be suitable to man, yet, in a
high degree, we are inclined to believe, Bishop Roberts
was, through gracious influence, such a man as Barnabas.

He was, during the whole period of his ministry, a mar-
ried man; and, as we have before remarked, the compan-
ion of his youth and old age still survives in the loneliness
of widowhood. May grace sustain and comfort her under
this painful bereavement; and may their kindred spirits
again unite in that healthful clime, where the inhabitant
shall never say, “Iam sick.”’ Although Bishop Roberts
left no natural child behind him, yet there are many spirit-
ual children, the fruits of his Gospel labors. Some of
them are now on earth, and others are in paradise. O
what a blissful scene will that be when all shall meet again;
and meeting, shall part no more!

Of the closing scenes of the Bishop’s life, we shall avail
ourselves of the report given by eye and ear-witnesses, as
furnished in the Western Christian Advocate of last week:

«Ata New-Year’s meeting in the town of Bedford, ten
miles from his residence, he preached a heavenly sermon,
and aided in the administration of the sacrament. On his
way from this meeting, he suffered much from cold. This
produced, or rather increased his asthma; which, after the
middle of January, seemed to be aggravated. We subjoin
the following account of his disease from Dr. Cavins, ina
letter to the Rev. E. G. Wood: ‘I was called to see
Bishop Roberts on the 22d of February, but did not reach
him until near eleven o’clock at night. I found him in
great distress from congestion of the lungs, with a distress-
ing cough and spitting of blood. He had been confined
DEATH OF REV. ROBERT R. ROBERTS. 55

ten or twelve days. From a full development of his case,
I was fully convinced in my mind that he labored under
some organic derangement of the heart. This, fn connec-
tion with the fact that he had been afflicted with paralysis
for the last eight or ten years, induced me to consider him
dangerous. I, however, put him under treatment for the
inflammatory symptoms. He appeared to mend; and I,
with the rest of his friends present, were induced to hope,
that he would shortly be restored to his usual health. But
how sadly have we been disappointed! While asleep in a
perspiration, he threw off the bed-clothes, ‘The result
was, that he got cold and awoke with a chill, from which
he relapsed, and sunk immediately into a typhus fever.
He lingered without much change in his case until he died,
which was on the 26th of March, at half-past one o'clock,
A. M.’? On the 24th, 25th, and 26th of February, he
seemed to be improving. The difficulty in breathing had
been, in a good degree, removed. He conversed more
freely with his friends, numbers of whom were constantly
calling on him. He continued about in this condition, oc-
casionally worse, and then better, up to the 12th or 13th of
March, when his disease changed its aspect, and assumed
the character of typhus fever. ‘Two other physicians were
called in to consult with Dr. Cavins. On the 24th of
February, he was visited by the Rev. W. Terrell, and
his intimate and devoted friend, John S. M’Donald, Esq.,
of Bedford, Ia. They found him very low—in considera-
ble pain, and discharging from his lungs a tough, bloody
phlegm. His breathing, however, was much better than it
had been. He conversed but little during his sickness,
owing, it is believed, to the pain it gave him. Even then
he manifested but little inclination to converse. He evin-
ced much patience in his sufferings. In the time of family
worship, he exhibited much engagedness, especially when
his own case was alluded to, frequently responding, ‘ Amen,’
56, FUNERAL DISCOURSE ON THE

with much fervor. On the morning of the 25th of Febru-
ary, Mr. Terrell went to his bedside, and inquired if he
had any presentiment how his disease would terminate.
He replied, ‘No; when I was first taken sick, I appre-
hended nothing serious.’ Mr. Terrell then asked him, if
he had any anxiety about the matter. To which he
replied, ‘I have none. It is true there are some temporal
matters I should like to see adjusted; but I have no fears.
I think I have an assurance, should I die, that I should be
at rest.” He then, with much feeling, added, ‘but I have
no plea, or righteousness of my own. After all that I
have done, I feel that I am an unprofitable servant; but
should I die, I die firmly in the belief of those doctrines I
have been preaching for more than forty years.’ This
was all the conversation that took place at that time, as
brother Terrell had to leave to attend to his appointment.
Sometime between the 7th and 11th of March, or ten or
fourteen days after his first visit, brother Terrell visited
him the second time. He was then considerably worse,
and manifestly sinking fast. He found, on inquiry of the
family, that he had conversed very little since his former
visit, unless with brother E. R. Ames, who spent one
night with him. Mr. Terrell took occasion, when he ap-
peared to be at ease, to ask him if he still felt the same
confidence he had expressed to him on a former occasion.
He replied, he did; and then observed, with a great degree
of solemnity, ‘It is a very solemn thing to die.’ He
spoke of the many tices that bound us to life, and how
painful it was to sever them. The Bishop inquired if
brother Terrell had not observed how little he had been
disposed to converse; and assigned as a reason for it, that
he had been flighty, and unable to fix his mind on those
things which most interested his heart, but that he was
now measurably relieved from this affliction. When Mr.
Terrell went to bid him farewell, the Bishop took him by
DEATH OF REV. ROBERT R. ROBERTS. 57

the hand, and, after asking an interest in his prayers,
observed, with a great deal of feeling, ‘ Brother, I feel that
if I die, I shall die in the Lord; and if I live, I shall live
for the Lord.’ These were the last words which brother
‘Terrell heard him speak. What expressions dropped from
his lips afterward we have not been informed. Of the two
conversations with him by Mr. Terrell, the Jatter remarks :
‘In neither of the conversations that I had with the Bishop
did he evince any thing like ecstasy. Indeed, I thought
he appeared to be tried; but in that sore conflict, he evi-
dently had in lively exercise that faith that obtains the vic-
tory; and the tone and manner in which he expressed the
last sentiment, showed that the victory was won.’ ‘In
patience he possessed his soul, and held fast the beginning
of his confidence firm unto the end.’ On the 14th of
March he expressed his desire to his brother Lewis to
arrange his temporal affairs, and requested him to write his
will. ‘This was accordingly done; and after having it read
to him three or four times, he raised himself up in the bed,
and explained to certain persons who were present as wit-
nesses, his intention, &c., in calling them into his cham-
ber. He then signed the will. From this to his death he
conversed but little. His friend, Mr. M’Donald, was with
him about ten days immediately preceding his death, and
during all that time he conversed scarcely any. On several
occasions he manifested great reluctance to take medicine,
remarking, ‘It is of no use.’ About a week before his
death, or about the 19th of March, his brother and*Mr.
M’Donald approached his bedside and asked him where he
desired to be buried, in the event God should call him
away. He replied, ‘I want to be buried decently, noth-
ing more—no—no show—this poor tenement (laying his
hand upon his breast) is not worth any thing more than a
decent covering.” He had personally designated a spot on
his own farm upon which he desired to be buried; and in
58 FUNERAL DISCOURSE. ON THE

reply to the question concerning the place, he referred to
his former conversation. On the Friday previous to his
death, while a number of persons were in his room, he
inquired of the doctor whether it would not do to have
prayers. The doctor replied that it would, if he desired
it. A chapter was then read, and a prayer was offered up
by a brother present. After this there was a momentary
pause, and the Bishop said, ‘Go on with your prayer
meeting,’ and then he himself called on two other persons
to pray. Thus the last social meeting at which he was
present was a prayer meeting in his own house. For
some days previous to his death he lay perfectly quiet, and
seemed not to suffer any pain. On Friday, the 24th of
March, he began to show manifest symptoms of approach-
ing dissolution; and at one time during the day, it was
supposed he was dying. ‘That paroxysm, however, passed
off, and through the night of that day, and on Saturday, he
lay comparatively quiet, yet sinking rapidly. On -Satur-
day, at 10 o’clock at night, he was attacked with another
paroxysm, and struggled, apparently, in great pain, until
about half-past 1 o’clock on Sunday morning, when he
expired. The Bishop disposed of his property, by will, to
his relatives in part, and the balance to the Asbury Univer-
sity of the Indiana conference. ‘That institution will, prob-
ably, get the proceeds of one hundred. and fifty or two
hundred acres of land. His wife remarked, that though
she had often feared, when he was leaving home on his
long tours, that he would never return, yet she never
opposed him. She further stated that the Bishop had told
her that he believed that he should die at home—a matter
so desirable to both. She asked why he thoughtso? He
said he’had received such an impression when engaged in
prayer.

«On Monday, the 27th of March, his funeral sermon
was preached by the Rev. E. G. Wood, of the Indiana
DEATH GF REV. ROBERT R. ROBERTS. 59

conference, at the residence of the Bishop, to a large con-
gregation, from Rev. xiv, 18. It was intended to proceed
immediately to the grave; but, in consequence of the ex-
treme inclemency of the weather, it was thought advisable
to defer it to the next day. On Tuesday, his body was de-
posited in a grave on the spot which he himself had pre-
viously selected. It was in a remote corner of Lawrence
county, Ia., in a secluded neighborhood; nor was it even
near to any leading road—either horse tracks, or scarcely
visible wagon tracks, indicated the direction to his farm.
With the best directions, the stranger with difficulty could
find the farm-house of Bishop Roberts. His grave was in
a lonely corn-field, to which, from his late residence, in
the very obscure village of Lawrenceport, a blind path
conducts the traveler over hills and through a pathless for-
est. In this sequestered spot lie interred the remains of
the senior Bishop of the Methodist Episcopal Church,
forty-one years a traveling preacher, and twenty-seven
years a bishop.’’*

Indulge me a few moments longer. I cannot close this
discourse without addressing myself particularly to my
brethren of the ministry. Brothers, our fathers are leav-
ing us every year. Our Wesley, though long since de-
parted, lives-in our recollections, and in our feelings. Let
us cherish his memory, and perpetuate it to our children,
and our children’s children. Our Asbury, the apostle of
American Methodism, than whom not one of our venerable
fathers deserves more to be remembered, esteemed, and
loved by their sons and successors, has ceased to ani-
mate us by his personal labors and counsels; but we, to
this day, feel the impulse given to Methodism, in the unity
and energy of its system, by his indefatigable diligence

*® The remains of Bishop Roberts having been subsequently disin-

interred, are now entombed in the Campus of the Asbury University
of Indiana conference.
60 FUNERAL DISCOURSE.

and unwearied perseverance. Honored be the name, and
cherished be the Christian and ministerial virtues of Francis
Asbury, that uncanonical, yet Scriptural bishop. Where
are Coke and Whatcoat?—men whose names can never
fade from our memory. They have passed over Jordan,
and are now in the promised land. With what thrilling
interest I name M’Kendree, George, Emory, and Roberts.
These were the men of our own times. We knew then—
we loved them—we honored them. They are ours- no
longer, only in the results of their labors, and in their
grateful remembrance. God be praised for such men. O,
that he may continue to our bereaved Zion a succession of
ministers and officers of the same stamp as those were
who have been removed from its councils and service.
We desire no better succession than this: a succession
of pure doctrine, sound discipline, and an experimental
and practical ministry of spirituality, purity, and power.
Again, allow me to say, let us “‘remember those who have
had the rule over us, and who have spoken unto us the
word of God.’ Let us follow them in their faith and
practice, ‘considering the end of their conversation, Jesus
Christ—the same yesterday, to-day, and for ever.”

Brethren of the ministry, let us make the best use of the
time and opportunities which may, for a season longer, be
continued to us. O, make full proof of your ministry!
The Lord is at hand!

Members of the Methodist Episcopal Church, you have
sustained a great loss by the death of our venerable pa-
triarch. Let it be made the occasion of earnest and con-
tinued prayer to God, that he may cause a double portion
of the spirit which he gave to our Elijah to rest upon his
fellow-laborers in the cause of Christ; and, especially,
that he may direct the attention of our next General con-
ference to suitable persons for the episcopacy among us;
that harmony, union, love, and prosperity may continue
THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE. 61

and spread throughout the length and breadth of the wide-
spread field of Methodism.

Ministers and Christians of all denominations, if the
remarks that have just been made, shall, to you, seem to
savor too much of sectarianism, I beg to assure you, that
there is nothing of exclusiveness or bigotry connected with
them. We are Methodists, and such we desire and intend
to continue; but we honor the other branches of the gen-
eral Church; and we can, and do rejoice in all your suc-
cesses. Go on, brethren beloved, go on and prosper—all
of you who preach ‘the truth as it is in Jesus!’ ‘'The
Lord God of your fathers make you a thousand times so
many more as ye are, and bless you as he hath promised
you.” There is room enough in the land for us all to dwell
peaceably together; and there is work sufficient for us all.
Although we shall never, in this world, harmonize our
views of Church polity, or even as to minor points of
Christian doctrines, yet we can love each other, and fel-
lowship each other, so long as there is agreement in the
fundamental doctrines of Christ. When we get to heaven,
we shall all see alike, believe alike, and feel alike. May
you, and J, and all of us, be ‘faithful unto death, and
receive a crown of life.” Amen.

SERMON III.

BY REV THOMAS A. MORRIS, D. D.,
ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH.

THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE.

“ But sanctify the Lord God in your hearts: and be ready always to
give an answer to every man that asketh you a reason of the hope
-that is in you, with meekness and fear,”’ 1 Peter iii, 15.

Sontomon said, ‘The fear of man bringeth a snare ;”

and Job said, «The fear of the Lord, that is wisdom; and
6
62 THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE.

to depart from evil is understanding.’’ Whoever seeks to
please men, at the sacrifice of moral principle, will find
himself, in the end, involved in disappointment and trouble;
but he who aims to please God in all things, according
to his revealed will, has nothing to fear. This doctrine
is sustained by the words of Christ: ‘*For whosoever
will save his life, shall lose it: and whosoever will lose
his: life for my sake, shall find it.” He who seeks
to save -his temporal life, by denying Christ, to avoid
martyrdom, shall-lose his soul; but he that is willing
to die for Christ, if required, shall have life everlast-
ing. The same doctrine is incidentally brought to. view
in our context: ‘And who is he that will harm you,
if ye be followers of that which is good? But and
if ye suffer for righteousness’ sake, happy are ye; and
be not afraid of their terror, neither be troubled.’’ Peter,
having thus warned the brethren of the trial of their
faith, by persecution, and encouraged them to stand firm
amidst every opposition, proceeds, in the language of the
text, to lay down clearly the path of duty, which they
were to pursue: “But sanctify the Lord God in your
hearts: and be ready always to give an answer to every
man that asketh you a reason of the hope that is in you,
with meekness and fear.”” We shall notice,

I. Tue Curistian’s Duty: “But sanctify the Lord
God in your hearts.”

To sanctify, ordinarily means to make holy; but as
God is of his own nature infinitely holy, and cannot
become more so, the term sanctify, in that sense, cannot
apply in this case. The apostle probably meant to teach
that we should entertain right views of the character of
God, and cultivate suitable feelings of reverence toward
him. It is always profitable to meditate on the wisdom,
power, and goodness of our Creator, as developed in
creation, providence, and grace; and especially so, to
THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE. 63

study his character as he has revealed it in his own word.
For example, the proclamation of his name to Moses in
the mount: ‘And the Lord passed by before him, and
proclaimed, The Lord, The Lord God, merciful and gra-
cious, long-suffering, and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity, and trans-
gression, and sin, and that will by no means clear the
guilty.”” Whoever thus studies the character of God, will
be careful to avoid, not only profane swearing, cursing,
blasphemy, and perjury, but likewise all lightness of ex-
pression, and: irreverent thoughts concerning him; and
will become more and more impressed with: the salutary
truth, ‘‘ Holy and reverend is his name.’’

Again: to sanctify the Lord God in the heart, is to set
HIM apart as the object of spiritual worship, to the exclu-
sion of all others. Idolatry was the killing sin of the Pa-
gan world. And as the Jews were surrounded by the idol-
atrous worship of the heathen nations, they were in more
danger from that quarter than any other. Hence, this
point was so strongly, pointedly, and frequently guarded
by the holy prophets. «Thou shalt have no other gods
before me. Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in heaven
above, or that is in the earth beneath, or that is in the
water under the earth.” Even Christ and his apostles
had occasion to warn the Christians against the same
danger. Paul said to the Corinthians, «*We know that
an idol is nothing in the world, and that there is none
other God but one.” And Christ said, « God is a spirit:
and they that worship him, must worship him in spirit
and in truth.” The plain import of holy Scripture on
this subject, is, none but the true God may be wor-
shiped, and he must be worshiped by all men. God
requires us to worship him; and he has a right to make
such requisition ; a right founded in creation: for «« He hath
64 THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE.

made us, and not we ourselves;’’ a right founded in sov-
ereignty, as our only «Lord and lawgiver;” a right
founded in preservation: ‘* For in him we live, and move,
and have our being;’’ and, finally, a right by purchase:
‘For ve are bought with a price: therefore glorify God in
your body, and in your spirit, which are God’s.”

Moreover, to sanctify the Lord God in the heart, is
to embrace him with our affections. It is not sufficient
to incorporate his name in our articles of religion and
forms of worship: that name must be engraven on the
tablets of our hearts. ‘*He that hath an ear‘to hear, let
him hear what the Spirit saith unto the Churches: ‘To him
that overcometh will I give te eat_of the hidden manna,
and will give him a white stone, and in the stone a new
name written, which no man knoweth, saving he that
receiveth it.” Among the ancients the criminal courts
used the white stone as,a token of acquittal. Here it
may mean justification through faith in Christ, and the
new name written therein, the love of God shed abroad
in the heart by the Holy Ghost, which no man knoweth,
saving he that receiveth it. When a certain lawgiver
asked our Lord which was the great commandment of
the law, «‘Jesus said unto him, Thou shalt love the
Lord thy God with all thy heart, and with all thy soul,
and with all thy mind.”? Whoever obeys this command,
sanctifies the Lord God in his heart; and while he per-
forms the greatest duty, he enjoys the highest privilege
allotted to man on earth. ‘*God is love: and he that
dwelleth in love, dwelleth in God, and God in him.”’

If. Tue Curistian’s Hore.

«The hope that is in you”’ is different from what the pen-
itent seeker of salvation feels. He hopes, that is, he desires
and expects the joy of pardon for all his sins; and he has
good reason to do so, because Christ died for him, and has
promised mercy to all who seek it, saying, «* Ask, and it shall
THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE. 65

be given you; seek, and ye shall find; knock, and it shall
be opened unto you: for every one that asketh, receiveth ;
and he that seeketh, findeth; and to him that knocketh, it
shall be opened.” But the Christian is pardoned—is saved
from condemnation and fear, and his hope must be in
regard to something else. Hope always has reference to
the future. It is the desire. and expectation of something
not yet in possession, but which may be obtained in the
proper use of the means.

The Christian hopes for supporting grace in all coming
time. He is in a state of entire dependence, and every
moment needs the merits of the Savior’s blood; but there
is no cause of discouragement, seeing, Jesus “ever liveth
to make intercession’? for him. And there stands “the
throne of grace,’’ where ‘‘we may obtain mercy, and find
grace to help in time of need.’’ He who has taught us to
ask for “our daily bread,’’ will not withhold it from us.
What will be our fightings without, or fears within here-
after, we know not; but one thing we do know, God has
said, ‘My grace is sufficient for thee.” Possibly we may
be called to endure fiery trials; but while we are favored
with ordinary grace for ordinary difficulties, the Lord has
provided special blessings for the day of tribulation. He
says, ‘*Call upon me in the day of trouble: I will deliver
thee, and thou shalt glorify me.” And as often as these
days of trouble come, delivering grace will come with
them to the faithful. ‘*He shall deliver thee in six
troubles: yea, in seven there shall no evil touch thee.”

The Christian hopes especially for support in death.
This hope is well sustained by ‘exceeding great and
precious promises’ interspersed through all the “lively
oracles”? of God. ‘The wicked is driven away in his
wickedness; but the righteous hath hope in his death.”
What a contrast! great in life, but greater still in a dying

hour. We are glad that it is written in the book of
6*
66 ‘THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE,

Psalms, ‘Precious in the sight of the Lord is the death
of his saints.’ ‘he term saints applies to all who are
made holy through faith in the blood of Christ. The
death of such is not an indifferent event with the Lord,
who does not lightly, or without consideration, give them
over to the “pale horse and his rider.’ When God suf-
fers his saints to die, it is always for sufficient reasons,
whether we understand them or not. It may be to ter-
minate their painful and protracted sufferings; or to take
them from the evil to come; or to glorify his grace in
their final triumph, for the benefit of others; or to give
them the crown of life for which they have fought long
and hard. But whatever may be the reason, their death
is precious in the sight of the Lord, and that alone
ought to reconcile them to it. Again: «‘Mark the per-
fect man, and behold the upright; for the end of that
man is peace.”” How encouraging is this promise! After
conquering the world, the flesh, and Satan, we shall con-
quer death, the latest foe to man; and as we enter the
lonely valley, feel in our souls the peace of God, which
passeth understanding. Why then linger with such a
strange fondness on the shore of time? Our final home
is over Jordan, and many of our best friends are there,
waiting our arrival. Above all, Jesus is there, and, in due
time, will come to pilot us over. ‘To him we may safely
commit our all, as did the inspired Psalmist: «Thou shalt
guide me with thy counsel, and afterward receive me to
glory. Whom have I in heaven but thee? and there is
none upon earth that I desire beside thee. My flesh and
my heart faileth; but God is-the strength of my heart, and
my portion for ever.”

The Christian hopes for the resurrection of his body.
He regards death as a pleasant sleep, from which he
expects to awake at the voice of the archangel and the
trump of God. While his spirit, renewed after the image
THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE. 67

of God, is borne by angels to Abraham’s bosom, his
flesh rests in hope of a glorious resurrection. On this
point, as well as others, his faith standeth not in the
wisdom of men, but in the power of God: it is sus-
tained not by human philosophy, but by divine revela-
tion. This truth was partially revealed to Job, Daniel,
and other Old Testament saints; but it remained for Christ
to express it in all its strength and beauty. He only could
say, ‘‘I am the resurrection and the life: he that believeth
in me, though he were dead, yet shall he live.” And not
only those who believe, for he says, ‘* Marvel not at this:
for the hour is coming, in the which all that are in the
graves shall hear his voice, 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.”
After our Savior had taught the doctrine of the resurrection
by precept, he confirmed it by example. As touching this
matter, he proved himself .to be the ‘first fruits of them
that slept”? and the “first-born of many brethren.” And
he says to all his people, ‘* Because I live, ye shall live,
also.” The apostles, too, dwelt much upon this doctrine,
for the consolation of the brethren. Nothing can be more
consoling to the way-worn and weather-beaten soldier of
the cross, than the assurance that his body, now afflicted
with heat and cold, hunger and thirst, pain and sickness,
and finally with death and decomposition, shall live again—
live for ever—free from toil, from sickness and decline,
where he will ever be young, vigorous and joyful. And
if we lose pious friends, what comfort to know, they only
sleep in Jesus. When Lazarus was in his tomb, Martha
was overwhelmed with grief; but ‘Jesus saith unto her,
Thy brother shall rise again.” The. same is true of our
departed Christian friends; and if we follow them as they
followed Christ, we shall live with them in heaven, for
ever. But how changed in appearance: they were sown
68 THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE.

natural bodies, but shall be raised spiritual bodies. When
we committed them to the dark and lonely grave, their
appearance was such as filled us with mournfulness, and
for many long days and weeks their death-like image was
constantly present to our minds. But now take the tel-
escope of faith, look forward to the resurrection morn, fix
on your departed ones, and obtain a clear vision: and
instead of paleness, you behold,

‘On the cold cheek of death smiles and roses are blending;
And beauty immortal awakes from the tomb.”

Finally, the Christian hopes, ihat after the reunion of
his soul and body, he will be glorified with Christ in
heaven. This hope is well supported by the authority of
holy Scripture. While the Lord Jesus was offering up the
last general prayer for his people, just before he surren-
dered himself to his enemies to be offered in sacrifice for
the sins of the world, he said, «Father, I will that they,
also, whom thou hast given me be with me where I am;
that they may behold my glory which thou hast given me:
for thou lovedst me before the foundation of the world.”
To be with Jesus in heaven, and behold his glory, implies
all that we could desire. Paul took a strong view of this
subject when he said, ‘‘ And if children, then heirs: heirs
of God, and joint heirs with Christ; if so be that we suffer
with him, that we may be also glorified together. For I
reckon, that the sufferings of this present time are not
worthy to be compared with the glory which shall be
revealed in us.’’ These blessed promises will be fulfilled
by our Lord and Savior ‘when he shall come to be glo-
rified in his saints, and to be admired in all them that
believe.” The influence which such a prospect should
exert upon our hearts, our deportment, and our enjoyments,
is better expressed by the apostle than any language at our
command, where he says, “Set your affection on things
above, not on things on the earth. For ye are dead, and
THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE. 69

your life is hid with Christ in God. When Christ, who
is our life, shall appear, then shall ye also appear with
him in glory.”

Il]. Tue Curistian’s Privitece, which is expressed
in these words, * And be ready always to give an answer
to every man that asketh you a reason of the hope that is
in you.”

The hope of the Christian, as above described, is not the
result of a heated imagination, or of a mind sprung from its
proper balance by the force of fanaticism: he has a reason,
or rather many well-founded reasons for it.

One reason is, Christ died for his sins, rose again for
his justification, and ever liveth to make intercession for
him. ‘This blessed truth is plainly declared in the word of
God. And having Christ for our Redtemer, Savior, and
Advocate, we may well entertain hope of final success.

Another reason of the hope that the Christian feels, is
founded in the ever-faithful promises of God to his chil-
dren. ‘These promises, while they extend to the Church,
collectively, in all ages and countries, come home to the
case of each true believer, in every variety of circum-
stances, with as much force and efficacy, as if they were
all designed for his.exclusive benefit.. And they are yea
and amen in Christ: ‘For all the promises of God in him
are yea, and in him amen, unto the glory of God by us.”
That is, they are made in reference to the mediation of the
Son of God; they are true in themselves, and will all be
faithfully verified to such as truly believe in Him. We
have already tested many of these promises, and not one
has failed. For example, Jesus says, ‘Him that cometh
to me, I will in no wise cast out.’? This is one of the
plainest, strongest, sweetest promises in the Bible; and it
is among the first to be tested. ‘The moment a sinner
begins to repent and try to believe on the Savior, he needs
just such a promise; for the question immediately arises—
70 THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE.

and we know with what force it is urged upon us by
Satan—will God hear and answer me? how can he save
such a sinner as I am? I deserve nothing but endless ban-
ishment and everlasting burnings. Yet when we came to
Christ, and threw our naked, helpless souls upon him, with
all our guilt and misery, he did not cast us out—did not
reject us. No, he accepted us graciously, and loved us
freely, and gave us peace in believing, and joy in the Holy
‘Ghost. Again: the blessed Savior says, ‘* Come unto me,
all ye that labor, and are heavy laden, and I will give you
rest.” How often have we labored in vain to relieve our
hearts of an intolerable load of anguish, till we came to
Jesus and found rest to our souls. Thousands and millions
of his people have cast their care upon Him who careth for
them, and found relief—have rolled their burden upon him
and found rest. Now let it be remembered, that Christ is
the same -yesterday, to-day, and for ever; and having ful-
filled such promises as we have had occasion to plead, he
will verify to the faithful soul all the «‘exceeding great and
precious promises”’ of the Gospel, and that to the end; for
all these promises are made by the God of truth, sealed by
the blood of kis Son, and applied by his Holy Spirit.
Another reason of the Christian’s hope is found in the
testimony of dying saints, both in ancient and modern
times. Infidels, with all their self-confidence in life, gen-
erally betray an awful misgiving in death; and many of
them in view of the future, as revealed in that solemn hour,
renounce their principles, being afraid to walk into the
presence of their insulted Judge. But with Bible Chris-
tians, the case is exactly opposite. ‘Though some of them
may have occasion to regret their delinquency in practice,
no one of them has ever been known, in his last moments,
to abandon his principles. Every experimental Christian
is armed with courage not his own—it is derived from faith
in Jesus Christ. He feels in his heart the love of God,
THE CHRISTIAN’S DUTY, HOPE AND PRIVILEGE. 71

which is sweeter than life and stronger than death. For
him death has no sting, and the grave has no terror. Men
of natural firmness of mind, tempered with principles of
philosophy, may evince a degree of calmness under a
calamity which they cannot avert; but this bears po com-
parison with the triumph of faith in the dying Christian.
Many men of nervous habits through life, are filled with
peace and joy when dying in the faith of Christ. Even
timid females, who have not natural courage sufficient to
bear them through a dark room of their own habitation in
health, are known to pass fearlessly through the gate of
death, in obedience to the call of their Savior. Many of
our pious friends, with whom we once lived, and talked, and
worshiped, have passed over the valley made dark by the
shadow of death, and having gained the heavenly rest, are
waiting our arrival. While some of these were resigned
and peaceful, others were exceeding joyful in prospect of
the eternal state. We could, if necessary, name some by
whom we stood when ‘they were covered with the cold
sweat of death, and longed to depart, that they might be
with Jesus, which is far better than life with all its pleas-
ures. Their last faltering accents were spent in praising
God; and when the power of articulation had entirely
failed, they raised their hands, already cold in death, and
waved them in peaceful triumph over the last enemy, and,
with a heavenly smile, slept in Jesus. So may it be with
us, and so we trust it will be.

These are some of the reasons of the hope that is in us;
and we should be always ready to give an answer to every
man who interrogates us on the subject. If he take the
ground of an objector, we should be so armed with the
shield of faith and the sword of the Spirit as to ward off
the attack, and “put to silence the ignorance of foolish

-men.” Or, if the inquirer desires to know the way of
life, and asks for information, we should be ready to
72 THE CHRISTIAN’S DUTY, HOPE, AND PRIVILEGE.

answer from experience, and give a reason of the hope that
is in us. And in order that we may be always ready to
answer every man, so as to benefit him and promote our
own welfare, we must live as becometh the Gospel, grow-
ing in grace and in the knowledge of the truth, with a con-
science void of offense toward God and man, and striving
daily for the witness of the Spirit, that we are the children
of God.

_In the exercise of this Christian privilege, to. give every
man an answer concerning the hope that-is in us, we must
not forget to do it ‘* with meekness and fear ;’’ that is, with
humility on account of our unworthiness, and fear, or a
proper sense of weakness and responsibility. No confi-
dence that we may have in the correctness of our princi-
ples, or the goodness of our cause, should ever betray us
into the indiscretion of answering wittily, pertly, or in the
spirit of self-confidence, but with that seriousness and low-
liness which the importance of the subject requires. If
there is any subject within the range of human thought on
which men and women should speak guardedly, it is that
of the work of God’s Spirit upon their hearts. It is true
that Christians may and ought to be cheerful, but there is
no room here for levity, or recklessness. We allow there
are extremes both ways: while some are too self-confident
in the exercise of their gifts, and too forward in making
their professions on all occasions, others are too timid for
their own enjoyment, or the good of their brethren. Both
extremes should be avoided. Of the two, however, the
latter is far less dangerous than the former: it is better to
say too little than too much. We have known many of
those timid Christians, who were so much afraid of pro-
fessing more than they could live up to, that they scarcely
dared to make any direct profession of religion in the form
of words, though their daily practice showed to all around
them that they had Christ in them, the hope of glory.
CHRISTIAN ANGER. 73

Many of these we have observed closely to the end of life,
and found that their last days were their best days. God
was better to them than all their fears. The clouds which
had so long obscured their moral sky gradually disappeared,
and, in the evening of life, they enjoyed the calm sunlight
of God’s reconciled countenance. For the benefit of all
sincere Christians, and especially those who answer “ with
meekness and fear,”’ we conclude with the beautiful and
highly encouraging words at the end of the Epistle General
of Jude: ‘* Now unto him that is able to keep you from
falling, and to present you faultless before the presence of
his glory with exceeding joy, to the only wise God our
Savior, be glory and majesty, dominion and power, both
now and ever. Amen.”

SERMON Iv.

BY REV. L. L. HAMLINE, D. D.,
ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH.

CHRISTIAN ANGER.
«Be ye angry and sin not,” Eph. iv, 26.

ANGER is commonly reckoned among the vices; and so
seldom, since the fall, is it worthy of a different classifi-
cation, that the inspired writings mostly fall in with the
usage. Hence it is written, ‘“ Let all bitterness, and wrath,
and anger, be put away from you.” Yet the text repre-
sents anger as of possible innocence and propriety, not
only prescribing it a limit, but also affording it a license;
from which the inference is legitimate, that the passion is
not evil in itself, but becomes so by the unwarranted forms,
or occasions of it.

If this is questioned, we have only to observe how

oppositely the vices are treated in this same chapter,
7
74 CHRISTIAN ANGER.

wherein theft and falsehood are unconditionally forbidden,
no possible form of either being allowed. And in addition
to these hints, we must remember, that while theft and
falsehood are prohibited in the decalogue, anger is not em-
braced in that preceptive summary. Connect, with these
considerations, the fact that our Savior was angry and yet
immaculate, and we are compelled to believe that there are
harmless and praiseworthy forms of this passion.

But while innocent anger is possible, we shall all agree
that it is difficult. In its best ordered forms it conducts us
into the neighborhood of sin—into a region full of dangers.
The qualifications of unoffending anger are so many and
so vital, as amount almost to a prohibition; which we shall
easily perceive as we proceed to discuss the question,
‘‘How can we be angry and not sin?”

Engrossing the principal points of the inquiry, we pro-
pose that Christian anger (by which we mean such anger.
as Christ experienced and warrants) has just PRovoca-
TIONS, MEASURES, MANIFESTATIONS, and PERIODS. Let us
consider each.

I. Curistian ANGER HAS JUST PROVOCATIONS.

To assure ourselves of a sufficient provocation, we
should inquire,

1. Uf the reputed offender has done wrong. This may
prove a perplexing question. Blinded by interest, we can-
not safely trust ourselves to decide it. What we call wrong
may happen to be right; the other party may vindicate
it—may urge against us cross-complaints, and set forth
himself as the aggrieved person, Differences of opinion,
in such cases, may be expected, and it will be safe to learn
the views of disinterested observers; and if they decide
against us, abide their verdict. But if the wrong be
clearly and confessedly on the other side, we must proceed
to inquire,

2. Whether that wrong was intended. If not, though
CHRISTIAN ANGER. 75

it may put us to inconvenience, it should not provoke our
anger. Let us view it as a trial of Providence, and study
how it may subserve a gracious end, by schooling our
hearts to meekness—that most difficult attainment.” Our
Christian graces need a discipline of this sort-to strengthen
and mature them. And while the trial presses on us, shall
we indulge the very tempers which it was sent to mortify ?
It is unreasonable to be angry at an inadvertent trespasser.
A sailor will sometimes curse the winds, and the currents,
‘and the tides, when they happen to be adverse; and shall
we, Christians, do worse, by indulging a heat of rage
at the erring fellow-mortal who, by mere mistake, has
wounded us? This were unworthy of our nature, vicious
as it is, and were an utter reproach to grace. But if the
wrong seem intended, we must wait to inquire,

3. If that intention can be proven. Nothing can war-
rant anger but the most conclusive evidence that occasions
do exist. And if the wrong be indisputable, malice must
not be presumed, lest the charity which ‘ thinketh no evil’’
should be wounded. Grant that malice is probable in the
eye of impartial observation, yet that probability should
wait for proof, instead of which there may come up
counter-proofs, dispelling our suspicions, and opening to our
love a way of peace and fellowship. ‘There is an argu-
ment for this delay in the proverbial carelessness of kind
and easy tempers, which often inflict a wound when they
propose to heal one.

If anger thus delay, we are sure to lose nothing. Let
the wrong prove to have been malicious, that very delay
will show that our passion is not blind, but blends with a
fixed and righteous ‘principle far more formidable than any
fretful impulse of our nature. The proof here spoken of
must be not only of a wrong, but of malice in the actor.
And if this be made out, we must inquire,

4. If the trespasser has repented. Repentance cannot
76 CHRISTIAN ANGER.

atone for sin, or repair a wrong committed; but it shows a
-will for both, if they were possible. Christ forgives be-
lieving penitents without impossible restitution, having
himself atoned to justice in their behalf. Shall we spurn
whom Christ forgives, receives, and loves? As we prize
the hope of pardon, we must not—dare not do it. Do we
not pray, ‘forgive our debts, as we forgive our debtors ?””
What is the force of such a prayer to them who spurn the
penitent offender against their peace or dignity? The
repentance of our enemy must finish off our anger, or we,
in turn, become malicious.

And we must be forward to perceive the tokens of his
penitence. Our charity must watch with fond desire for
that moral state in him, over which angels will rejoice. We
must not regret, like Satan, to see repentance in our foe.
We must not cavil, like him who said, «Can any good
thing come out of Nazareth?’ ‘Let us, vile and guilty,
expecting heaven by gracious acquittals which cost the
blood of Christ, be sure to pardon a fellow-servant who
lies in prostrate penitence at our Redeemer’s feet. But
suppose the offender betrays an after-malice: we must then
inquire,

5. Whether we have used due means to bring him to
repentance. This we are solemnly bound to do. And
what are due means is not left 1o our discretion, but laid
down with great precision in the word of God: “If thy
brother offend against thee, go and tell him his fault.”
Hereafter, this and cognate Scriptures will be more fully
considered. It is enough to say at present, that this visit
to the offender must go before all anger. The errand may
be ungrateful, but Jehovah has imposed it. And the pre-
cept is one of mercy toward both parties, promising to
‘save souls from death, and hide a multitude of sins.”
The message is peace-making, and the obedient messenger
may well be ‘called the child of God.’’ To mediate
CHRISTIAN ANGER, 77

peace in matters which do not involve ourselves, is well
pleasing to the Almighty; but to do it under wrongs
inflicted by him whose guilty passions we would pacify,
is sublimely meek and Christ-like. It brings honor to
religion. Its utility is past reckoning. Under this Gospel
regimen, more than half the quarrels of mankind might be
héaled, and seldom should we see “budding mischiefs”’
ripen into cruel enmities.

And if this measure fail, others must be resorted to
before we can innocently essume the final ground: « Let
him be unto thee as a heathen man, and a publican.” If a
man of the world offend against us, to visit him and urge
our claim to restitution or concession, will show a spirit of

‘forbearance adapted to commend the religion which we
love.

Finally : if these prescribed means move not the heart
to penitence, the five particulars above-named may be
reckoned a sufficient provocation to be angry. But with
this just occasion, we must see that our anger be not sinful.

II. In 1ts Measurss.

Nothing should provoke us to a burning, blinding rage.
Sinless anger is a deliberate, clear-sighted, strong displa-
cency, In regard to its degrees, we must observe the fol-
lowing cautions:

1. It must be so moderated as not to hurt ourselves.
In its usual forms, it is a violent, peace-disturbing passion,
and, unrestrained, makes the bosom a volcano. When its
fires begin to kindle, we may well warn the soul as the
apostle did the jailer, “Do thyself no harm.’’ There
have been instances in which the hangman’s rope was not
more fatal than this passion; for the wrath of the immortal
was more than the mortal could endure. But far short of
such excesses, less suddenly, but not less surely, the passion
is soul-killing. Religion, especially in its higher life, with-
ers under its blight; and must wither, because the gracious

ca
78 CHRISTIAN ANGER.

agency which sustains it, at first withstood, is finally with-
drawn. Will the peaceful dove rest amidst the battle fires?
No more will the Holy Spirit dwell in bosoms convulsed
by raging passions. The heavenly Guest must have a
peaceful home. Let us be sure, then, so to moderate our
anger as not to drive the Holy Spirit from our hearts.
Then it will not wound us. Like some other passions,
sinful until cleansed, Jet it be crucified with Christ, and
with Christ rise again, and then, untouched by the hand
which nature would put forth to it, it will be always heav-
en-ascending, lifting us upward toward the ever-blessed
God. Each sanctified emotion tends to this result, deep-
ening our devotion, kindling in us warmer love for man,
and for our Maker. Anger which does it not is sinful,
and brings a snare.

2. Anger in just measures does not injure others. To
retaliate is always sinful. God reserves that office to him-
self: «* Vengeance is mine; I will repay, saith the Lord.”
Shall we usurp his rod of punishment? Then he will
smite the smiter. Whatever may provoke us, let us ob-
serve the mandate, ‘“‘ Neither render evil for evil unto any
man.’ How exceedingly comprehensive is this precept.
Here all methods of revenge are reprobated. Neither
openly nor covertly—by violence, nor by the subtilty of
sly insinuation, may we molest a foe, except for unwanton
self-defense.

Some men’s anger approaches madness. It unfits them
for society, and inakes their going abroad unsafe. En-
raged, they do not always distinguish friends from foes.
Their hurricane of passion pours its vengeance upon all,
and plunges the offending and the harmless in one com-
mon doom. Yet less to be dreaded are they still, than a
noiseless class of enemies, who, like the coiled serpent in
your unsuspected pathway, make sure but silent work of
it, There are ways of mischief-doing, which employ no
CHRISTIAN ANGER. “

bowie-knife. A sharpened tongue can butcher. ‘The eye
can blink—the lip can curl—making a wound deeper and
more painful than lead or steel can give. All these methods
of revenge we must for ever eschew. Could we conceal
them from Omniscience, the question of right would still,
or ought to press upon our conscience. We must, then,
guard our anger with most industrious vigilance, and pray
as well as guard. It is difficult for anger to do or say
nothing wantonly to molest a persecutor. Our unsancti-
fied nature cannot compass it. As to the world, its very
friendship is less kind. O, what a world it is, through
the revengeful, treacherous conduct of mankind! What
oceans of misery are supplied by countless streams from
that one fountain !

The first thought of revenge, from whatever provocation,
should alarm us; for it is of hell’s injection. If the spark
be quenched at once, all is safe. But for this, the concep-
tion must instantly warn us to the closet, where, in plead-
ings for our foe, all embittered feelings shall-be sweetened
into charity. ‘The conclusion is, that whenever our dis-
pleasure would inflict evil on an-enemy, it is sinful in its
measure.

3. Anger in just degrees will do good to its object. It
blends with a benevolence so fervent and diffusive, that not
to injure cannot satisfy it. Some men abstain from injur-
ing a foe, yet feed on his distresses, inflicted by other
hands. They will not throw down his fence, and waste
his harvests; but neither will they repair a breach, -and
eject the roving herd. They will not fire his dwelling,
nor mourn if others fire it. They are not murderers, but
cannibals. Others slay—they eat. Is it sinless? «+ This
wisdom cometh not from above; but is earthly, sensual,
devilish.” It has the cruelty without the courage of ma-
ture, infernal malice. When Christ was angry, “being
grieved for the hardness of their hearts,’’ did his passion
80 CHRISTIAN ANGER.

erave to feast itself on his erring creatures’ sufferings?
Nay; his bowels yearned to bless them. Such must be
our anger. It must fulfill that blessed precept, “*Do good
to them that hate you, and pray for them which persecute
you.”

As to the measures of our anger, then, it must be so
moderated as not to hurt ourselves, injure others, or
restrain our kind offices toward the szbjects of it.

III. Curistian ANGER HAS JUST MANIFESTATIONS.

Here are two things which we will separately notice.

1. Our anger must be manifested. Concealment alone
will make it sinful. This should not be forgotten. Some
take concealment to be a virtue, because it vails a wrong
from the public eye which might otherwise become an
element of social discord. But have they forgotten that
our Savior forbids concealment, or at least enjoins a limited
disclosure? «If thy brother offend against thee, go and
show him his fault.’ ‘This language creates a solemn
obligation. It binds the injured man to go and state to the
offender the occasions of his displacency or anger. And
lest grief or pride should prevent him, the precept is varied
thus: «If thou bring thy gift to the altar, and there remem-
berest that thy brother hath aught against thee, leave there
thy gift before the altar and go thy way: first be reconciled
to thy brother and then come and offer thy gift." These
two precepts cover the whole ground, and leave no license
to either party for delay. Whether more or less to blame,
or not at all, is equal, so far as this interview for peace is
concerned. If both instantly obey, the parties may meet
in the public highway, so intent on making up the differ-
ence, that the ‘sun will not go down upon their wrath.”

‘‘ Reconciliation” involves a statement of the offense and
its occasions. ‘To secure so good an end, we are com-
manded to withhold the sacrifice and adjourn religious
rites. In the spirit of this precept, should not the very
CHRISTIAN ANGER. 81

closet be forsaken through our haste to pacify, lest our
devotions become offensive unto God?

These directions of our Lord were probably the basis of
that language in the Discipline, ‘Tell every one under
your care what you think wrong in his conduct and temper,
else it will fester in your heart; make all haste to cast the
fire out of your bosom.”

‘Tt will fester in your heart’’—that is a true philosophy.
And to conceal our disgust toward a personal adversary
will produce the same effect, and kindle unholy flames
within us. The only way to cast the fire out of our
bosoms is to declare our displacency to him who has pro-
voked it.

2. Bul this manifestation of anger must be just. We
must keep in mind the object of our interview, namely,
reconciliation; or, that we may ‘gain our brother.” ‘Go
and be reconciled,” says Jesus. We must go, then,
with winning words, and prosecute our errand with meek
but manly gentleness. We must convince the trespasser
that we are not implacably offended, and that we claim, as
grounds of peace, no more than he can well afford to yield.
Toward a brother in the Church, the Scriptural mode of
manifesting anger, though adverted to already, will be
noticed more at length.

(1.) “Go and tell him his fault.’ Tell Aim—the
offender. It is a common error to tell others, but not him.
And who can fail to see that this is a ‘‘ war-measure.” If
we whisper the wrong to others, it will soon fly abroad,
and the whole town may know it before it reaches the
wrong-doer. And when the floating proverb comes to him,
through the circles of social gossip, it must provoke resent-
ment and foreclose the way to peace. It leaves him no
hope so to explain, concede, or vindicate, as to screen the
parties from public reprehension and reproach. Yield him
the advantage of knowing before his neighbors do, the
82 CHRISTIAN ANGER.

nature of your grievances, so that, without their intermed-
dling, he may make you restitution.

(2.) Tell him his fault « between thee and him alone.”
Throw in his way no avoidable embarrassments, or you
set him on an effort at self-vindication. Strengthen the
motive to concession by tendering him a confidential inter-
view, which ought to win his gratitude and move the hard-
ness of his nature toward an endeavor after peace.

(3.) Should this fail, take with you one or two wit-
nesses,””_and with their aid repeat the effort. They will
testify your zeal for peace, and, if discreetly chosen, their
persuasive mediation may contribute much toward the heal-
ing of the breach. If still unsuccessful,

(4.) ** Tell it to the Church.” Summon the offender
before her tribunals, and there let him answer to your
complaints. If he refuse submission to the order of the
Church, or slight the decision of her courts, rendered ac-
cording to her usages or canons,

(5.) ‘Let him be unto thee as a heathen man and a
publican.” Decline to hold. communion with him as a
Christian, and no longer recognize him in that endearing
fellowship. This is the severest form of Christian anger.
It warrants neither hatred nor revenge ; for either would be
sinful toward a heathen man or publican. But it authorizes
a display of strong and spirited displacency. To meet the
offender with flushed cheek, and repel him in a rage, may
not befit the. meekness of true Christian dignity. But
reproof can be administered by formal, slight obeisances.
And we not only may, but must (for the phrase is manda-
tory) withhold from him the tokens of fraternal and com-
placent love. To say nothing of ourselves, this is due to
the Church, whose honor is involved in the obstinate mis-
behavior of her refractory member.

If not a member of the Church, can we pursue a better
course than that comprising the first three steps herein laid
CHRISTIAN ANGER. 83

down? We cannot take it before the Church,. whose juris-
diction reaches only to her members. But if we may, in
part, let us adopt the counsels of our Lord, rather than the
devices of an erring human intellect. Christ’s precept is,
doubtless, based on reason, or adapted to the human consti-
tution, and should, therefore, be obeyed. If we gain no
more by this course than salutary restraints on our own
rising passions, it were a vital benefit. But, possibly, our
ungodly enemy may see that our religion is not powerless,
but holds in check the impetuous rage of nature, and sub-
dues the soul to Christ; which may commend it to his
notice, and move him to seek its renovating grace.

Thus must Christian anger have just manifestations; or,
exhibit itself in forms prescribed by holy writ. This is
especially binding between members of the Church, and,
as far as circumstances will permit, should be carried out
in the Christian’s dealings toward men of the world, who
know, or may know, what the Gospel requires. of us.

IV. Curistian ANGER MUST HAVE JUST PERIODS.

The heat of it must be quenched, though the principle
of it may continue, if need be, through life. But we will
notice more particularly the risings and the quietings of it.

1. As to the risings of anger, we must carefully regard
the injunction, “slow to wrath.”’ It is unsafe to leap sud-
denly to the summit-level of this passion; for by such a
daring movement the soul: must gather an impetus which
will carry it too high. Better try an inclined plane, and
ascend with careful observation, learning where to stop,
and preserving enough of self-possession to make a stand.
To get angry as here proposed is a deliberate procedure.
Waiting to muster the provocations, adjust the measures,
and mete out the manifestations, must, of course, prevent
haste. And if it seem a slow business to men of choleric
inclination, they should consider that these necessary halt-
ings guaranty the very thing enjoined by our blessed Lord.
84 CHRISTIAN ANGER.

-But this deliberation is important, aside from the prin-
ciple of obedience. It will save ourselves and others
many and great mortifications. A temper which kindles
into flashes almost without a touch, is a perpetual self-an-
noyance. It is like burning at the stake. The victim of
this irascibility should be pitied. His soul hath a cuta-
neous disorder, which fils and defiles, it with uneasy,
inflammations. Or it hath St. Vitus’ dance, and for its
own sake should hurry after a cure.

Others, also, are annoyed. It is a spreading, as well as
an uncomfortable sickness, touching with unclean con-
tagions the undiseased around us. One petulant spirit in
a community of thousands, will contrive to work half the
number into a state of fretful discords. It is a drawback
on one’s bliss to fall into a street, or ward, beset by such
a nuisarice. One can bear sights and smells of every dis-
agreeable sort better than proximity to such a moving shell.
of mischiefs, overcharged with mortal mixture of missile
and combustible, and ready, you know not when, for
unprovoked explosions. For these, and many more rea-
sons, how needful the Scriptural caution, ** slow to wrath.”

2. 4s anger must be slow in its beginnings, so must
it be quick in its decline. ‘Let not the sun go down
upon your wrath.’ That is, quench the intemperate fer-
vors of your anger. For the mild and firm tokens of dis-
placency may last as long as the offender is relentless.
But, so far as a great heat of passion is concerned, let it
cool before night-fall into quiet, holy principle. ‘The
“wrath” of anger must not stay with us. An electric
shock or two is all that we can bear. Long continued, it
will turn to a deep and burning malice. Would you sleep
in contact with a battery, whose strong galvanic force dis-
torts the very limbs and features? Make haste to pacify
thy rage. Quench these lightnings of the soul. Before
the sun go down, seek and find that ‘ peace which passeth
CHRISTIAN ANGER. 85

all understanding,” then go and take thy rest. That is
sinless anger, whose risings and whose quietings agree
with these divine warnings.

Having pointed out the qualifications of Christian anger,
it may be profitable to observe,

1. That such anger is rare. In this all will agree, even
though they should affirm that other forms of this passion
are innocent. Of the anger here described, where shall we
find examples? They may be more frequent than volca-
noes, and may create less surprise. But shall we, on this
account, lower the standard of Christian affection? We
are aware it may be urged, that ‘‘ unless we resent injuries,
a proud world will trample on us.” Doubtless it will.
But did it not trample on Christ and his apostles? Happy
for the bleeding cause of Christ, when its adherents shall
‘shave no fellowship with the unfruitful works of dark-
ness, but rather reprove them!’ Happy for the cause,
when Christians shall pursue a course so unlike the world,
that the world will find in their nonconformity a provoca-
tion to trample on them as it did on saints of old!

2. Sinful anger is very common. This, we presume,
will not be disputed. For what a world of rage this has
been, from the days of Cain until now. War is the grand
feature of its history. If all the resentments and wrongs
of six thousand years could be snatched from their oblivion
and wrought into living chronicles, who. but demons could
endure the mere recital of them? This is, indeed, an
angry world. Yet if the Church were placable, it would
afford a shade of relief to this dark picture. But is she?
As a general rule, even among professing Christians, is
not anger a resentful passion, rather than a Christ-like
indignation? Her members often forbear revenge; but,
alas! it is often more from a dread of retribution than from
the restraints of holy charity. Perhaps revenge is sought,

not tragically, but in the subtil whispers of detraction,
R
86 CHRISTIAN ANGER.

poured into the willing ears of connivers at the mischief.
Forgiveness, fall and free, is little practiced in the Church,
except for selfish ends. Many seem to forgive; but it.
is often the suppression of a curse, not the hearty pour-
ing forth of blessings, as it should be, to merit that desig-
nation.

3. Sinful anger is a great evil. It is injurious to the
soul. To this how many backsliders owe their fall, and
how many reprobate apostates their ruin. Their history
warns us of Satan’s devices. Well may the apostle add, in
close connection with the text, ‘neither give place to the
devil;’’ for whoever surrenders himself to the dominion
of resentful passion, moves Satan to take the plenary
seizin of his heart.

The Church, also, suffers. How deep her wounds
inflicted by the rancorous altercations of her children!
Schools of theology have waged against each other wars
of wordy wrath, and from the heated dialectics of their
ambitious strife, have found their way to each other’s
bosoms, and finished with bloody steel, or martyring fires,
what was commenced in polemical disputation.

4. We should watch against anger in our own hearts.
This especially becomes us in the midst of strong provoca-
tions. It is assumed by many, and may be true, that we
have now strong provocations, and should be filled with
‘holy indignation.” If the provocations do exist, we
need to exercise an answering care and caution. In quiet
seas, trust a careless helmsman; but on a lee-shore, under
the pressure of a storm, take care who is at the helm.

Let it be granted that this is a day of rebuke—that men’s
passions are let loose, and threaten to lay waste and de-
stroy, do we not need a calm and guarded temper to meet
so dread a crisis? It may be safer to stop short, than to
reach the utmost limits of Christian anger. It is said
there is a call for ‘holy indignation.”’ It may be there is
CHRISTIAN ANGER. 87

a louder call for holy caution, lest our indignation become
unholy. And have we not experimented in holy indigna-
tion? Let us turn awhile to holy self-abasement, and get
into the dust. Prayer may help us where indignation
fails; and prayer is out of the neighborhood of danger;
while they who use that weapon, ‘ indignation,”’ are like
men battling on the brink of a precipice in a dark and
stormy midnight.

Let all men be angry, as Christ was, on suitable occa-
sions. But is there not, just now, too strong a tendency in
this direction. It is easy to be angry. It may come of
existing provocations; but we must not forget that Satan is
wont to go, and stay, and mix with all things; and why
not, then, with these very provocations? When in Job’s
day, the sons of God would present themselves before the
Lord, he must needs go along, though the errand seemed
forbidding. He went, too, with a bold parable, and sued
out a bold commission. May not that evil spirit whose
work was then so subtil and so formidable, contrive to
seize on these many provocations, and use them to our
disadvantage and discomfiture? ‘* What I say unto you, I
say unto all, watcu !” is the warning of our Lord.

5. Sanctified anger is always safe. On the words,
“Looking round about on them with anger, being grieved
for the hardness of their hearts,’”” Mr. Wesley says, ‘“ An-
gry at the sin, grieved: at the sinner—the true standard of
Christian anger. But who can separate anger at the sin,
from anger at the sinner? None but a true believer in
Christ.”’ To do it with assurance, we need mature grace.
Feeble faith brings too small a measure of the Spirit. If
any sinful taint remains in our affections, will it not show
itself in anger? If so, we may not hope to be angry
without sin, unless we are “crucified with Christ.”’ He
who has the mind of Christ—who can say, ‘I live; yet
not I, but Christ liveth in me,’’ may, like Him whose life
88 AGENCY OF THE SPIRIT IN THE

then reigns over a crucified nature, be ‘angry at the sin,
and grieved at the sinner.”

May He circumcise our hearts to this end. May “the
very God of peace sanctify us wholly,’ and teach us what
changes his almighty power can,work in our very worst
passions. Let the whole Church plead for this as the
voice of one man. And let each of her members look to
Christ, and be ‘‘healed of whatsoever disease he has.”
Look thyself, O reader! look to the atmicuty Savior!
Look to him as ready to save—ready to ‘‘ save to the utter-
most.”’ ‘¢Say not in thine heart who shall ascend into
heaven.” The Purifier is near at hand, and not afar off.
Already his arm is revealed. ‘+ Believe the report,” pre-
cious soul, believe now and be saved; believe, and thou
shalt be blessed indeed. «‘ Now unto him that is able to
do exceeding abundantly above all that we ask or think,
according to the power that worketh in us; unto him be
glory in the Church, by Christ Jesus, throughout all ages,
world without end. Amen.”

SERMON V.

BY REV. EDMUND S. JANES, D. D.,
ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH.

THE AGENCY OF THE SPIRIT IN THE PROMOTION OF CHRIS-
TIANITY.

DELIVERED ON OCCASION OF THE CELEBRATION OF THE CENTENARY OF
WESLEYAN METHODISM.

“ Not by might, nor by power, but by my Spirit, saith the Lord of
hosts,’’ Zech. iv, 6.

We are assembled this day, in accordance with the
recommendation of the authorities of the Church, simulta-
neously with our brethren throughout our wide-spread
connection, to commemorate a great moral event: an event,
PROMOTION OF CHRISTIANITY. 89

than which few brighter in their aspects, or more extended
and powerful in their influences, have ever occurred in the
history of religion: it was, the beginning of Methodism—
the commencement of that great and gracious reformation,
known by that name, and which has now been spreading
and prevailing in the world just one hundred years. The
river of salvation, that first found a pushing fountain in the
open sepulchre of the Savior, and was so mightily swollen
and quickened in its full and flowing tide by the profuse
outpouring of the Holy Spirit on the day of Pentecost, and
has been rolling the augmenting current of its refreshing
and healing waters through the world from that time to
‘this, has, perhaps, never received a larger tributary stream.
The Sun of righteousness, which has been rising upon the
world for more than eighteen hundred years, has never
spread over mankind a more healing wing. Methodism,
for the last century, has been one of the most efficient
instrumentalities employed in the salvation of men; and,
if my partialities have not rendered me enthusiastic in my
admiration of it, has now become the practical and success-
ful Archimedes of the Church; taking the Bible for its
lever, the atonement of Christ for its fulcrum, and the
power of the Holy Spirit for its strength, he is actually
lifting up the moral world to God. This day is the first
centenary point in its history. To-day, like the traveler
who has crossed the tiresome plain, and labored up the
steep and rugged ascent of the mountain, we stand on a
lofty and commanding eminence. ‘The mists of the plain
and the fogs of the mountain-side are all below our feet.
We bask in clear, unclouded sunshine; and while we feel
its vivifying and animating ‘influences, we look back upon
all the way the Lord hath led us with adoring gratitude and
wonder; we look forward, and we are filled with rapture
as the future spreads out before us an illimitable pros-
pect of gathering and brightening glories. In religiously
g*
90 AGENCY OF THE SPIRIT IN THE

celebrating this day—in profitably improving this centenary
occasion, perhaps we cannot more usefully direct our atten-
tion than to a consideration of that agency by which this
stupendous event—this marvelous work, has been accom-
plished. To this exercise our text calls us. The doctrine
of the text is evidently this: that the work of the Lord the
enterprises of Christianity, are not carried forward by means
and measures that ostensibly and of themselves promise suc-
cess, but by the invisible, yet almighty, Spirit of God.
This is a doctrine of great vitality and importance: it ought
always to be kept prominent before the eye of the Church.
Our convictions on this subject must inevitably characterize
very powerfully the dispositions and measures with which
we prosecute the work of the Lord. If we feel that we
can carry out the great and glorious purposes and objects
of religion by powerful instrumentalities and politic opera-
tions, we shall be led to adopt them and place our depend-
ence upon them. Hence, then, will arise at once a demand
for splendid churches, for florid, rhetorical pulpit ministra-
tions, and for imposing religious ceremonies. The very
moment our mistaken views lead us to desire or adopt
these, we are shorn of our strength—the glory will depart
from us, and our beloved Zion, thus gorgeously caparisoned,
will be comparable to a whited sepulchre—beautiful with-
out, but within full of dead men’s bones. If, on the con-
trary, we feel that no instrumentality, however powerful
and well adapted, can accomplish any thing in spiritual
operations independent of the accompanying powers of the
Holy Spirit giving them efficiency and success, we shall be
led to adopt those unostentatious measures, and faithfully
to employ those simple means which God has ordained,
and to seek earnestly and continually that both ourselves
and our agencies may be endued with power from on high.
This sense of weakness and dependence will lead to the
constant exercise of faith and prayer; and every success,
PROMOTION OF CHRISTIANITY. 91

being regarded as the gift of God, will excite to thankful-
ness and praise. Thus the fires of devotion will be con-
stantly burning—the faith of the Church will always be in
lively exercise—the Spirit of God will ever be present and
felt—and the power of godliness be uniformly enjoyed.
Such a Church will be signally and gloriously prosperous.
Her onward career will be one of greater and mightier
prevalence and ascendancy—her pervading influence will
spread wider and become stronger—her light will shine
clearer and clearer, and be seen farther and farther—her
priests will be clothed with salvation, and her saints shout
aloud for joy; and an observing world will discern that in
all her achievements and triumphs the excellency of the
power is of God, and not of man. Such being the great
practical bearings of this doctrine, how desirable is it that
it should be understood and appreciated! And how inter-
esting. and important does its discussion become! In
endeavoring to present this doctrine to your view as the
unequivocal truth of God, we observe that we have a clear
illustration of it

IN THE SECOND BUILDING OF THE TEMPLE.

It is to this enterprise that our text primarily refers.
This work of much labor, expense, and difficulty, was not
accomplished by might and power—by human, visible
means and measures, that of themselves were adequate to
the achievement. Here was no combination of kings,
directing their attention, using their authority, and employ-
ing their treasures for the furtherance of the enterprise ;
here were no disciplined armies to protect them from pil-
lage and disturbance from their surrounding jealous and.
powerful enemies; here were no resources of workmen,
material, and moneys commensurate with the undertaking.
On the contrary, a small company of exiles, just returned
from a digtressing captivity, weakened and impoverished,
in a time of very general calamity and distress, without
92 AGENCY OF TUL SPIRIT IN THE

much foreign encouragement, mostly by their voluntary
contributions and labors, undertake this stupendous work,
evidently feeling that they were called to it by God, and
trusting to him for all the ability they might need in the
performance of his own required service. And were they
mistaken? Does the result prove them to have been de-
ceived and fanatic in their feelings and doings? Far other-
wise. Though without might and power, though opposed
and delayed, yet, by the Spirit of God, with superhuman
ability they prosecuted this noble and pious work to entire
completion—a glorious consummation of their anxious and
ardent wishes !—and then kept the dedication of this house
of God with joy.

It may be interesting and profitable to notice more mi-
nutely this invisible spiritual agency in this instance of
Christian enterprise. In stating particulars, we observe
the Spirit of the Lord inspired his prophets to speak to his
people, to enlist their feelings and engage their combined
energies and united and determined efforts in rebuilding his
temple. ‘Then the prophets, Haggai the prophet, and
Zechariah the son of Iddo, prophesied unto the Jews that
were in Judah and Jerusalem in the name of the God of
Israel, even unto them. Then rose up Zerubbabel the son
of Shealtiel, and Jeshua the son of Jozadak, and began to
build the house of Ged which is at Jerusalem: and with
them were the prophets of God helping them,”’ Ezra v, 1,
2. Here we see that the Spirit of God gave the very first
impulse to the work: it was actually and literally begun
by the Spirit. When those in authority, and those asso-
ciated with them, commenced hostilities against them and
sought to prevent their operations, this same Spirit gave
them intrepidity and fortitude to persevere, unappalled and
unhindered: ‘At the same time came to them Tatnai,
governor on this side the river, and Shethar-boznai, and
their companions, and said thus unto them, Who hath
PROMOTION OF CHRISTIANITY. 93

commanded to build this house, and to make up this wall?
Then said we unto them after this manner, What are the
names of the men that make this building? But the eye
of their God was upon the elders of the Jews, that they
could not cause them to cease, till the matter came to
Darius: and then they returned answer by letter concern-
ing this matter,’’ Ezra v, 3-5. Well, what is the result
when the affair comes before Darius? Why, this same
Spirit inclines his heart to favor the religious undertaking
of his Jewish subjects: ‘For the Lord had made them
joyful, and turned the heart of the king of Assyria unto
them, to strengthen their hands in the work of the house
of God, the God of Israel,” Ezra vi, 22. Thus we see,
that from the beginning to the conclusion of this work, it
was supervised and carried forward by the Spirit of God:
first inspiring the prophets of the Lord, and then enlisting
and sustaining his people; so controlling the counsel and
conduct of their enemies as to bring the subject of their
anxieties before their sovereign, and then turning his heart
to favor their wishes, and to furnish them means to com-
plete their undertaking. ‘Thus, too, is illustrated most
strikingly the doctrine, which we have stated as the doc-
trine of the text, That the work of the Lord—the enter-
prises of Christianity, are not carried forward by means
and measures that ostensibly and of themselves promise
success, but by the invisible, yet almighty Spirit of God.

Another illustration of this doctrine is found in

THE BUILDING UP oF THE CHRISTIAN CHURCH—the
true spiritual temple, of which the former was but a type.

The Christian Church was set up, and has been main-
tained, in despite of the most powerful, determined, and
vindictive hostility the world has ever witnessed. ‘The
same malignant and vengeful hate that clamored for the
blood of its blessed Founder, crying out, «Away with
him! Crucify him, crucify him! His blood be on us,
94 AGENCY OF THE SPIRIT IN THE

and on our children!’’ raged with terrific violence against
his humble followers, venting itself in opposition and per-
secution, even to disfranchisement, blood, and death. It
was death to be a Christian, and yet Christianity lived and
flourished. Every martyr served as fuel to increase the
burning fire from heaven; so that its flame continued to
ascend higher, and extend its light and influence farther,
the more it was opposed. It spread and prevailed; and in
its aggressive career not only encountered and overcame
the hostility of the world’s deep and malignant depravity,
but, also, the inveterate prejudice of the Jew, and the tra-
ditionary idolatrous superstition of the Gentile. These
different opposing powers did not assault Christianity sep-
arately, in an individual character; but, combining their
forces, and employing all their united energies of war, they
assailed the infant Church of Christ, determined on its
extermination, and confident of success. But that king-
dom which is not of this world, was not to be overturned
by this world. Vain were the leagues of earth and hell,
to accomplish its destruction. It stood the shock of furious
onset—it triumphed in every fierce conflict—it took captive
many of the hosts that battled against it—superior to all
foes, it was constantly multiplying its victories, triumph-
antly going forward conquering and to conquer, and roll-
ing onward and around its resistless tide of glory. But by
what power were these wonders wrought? Was the
instrumentality of a few devoted individuals—without sci-
ence, without reputation, without authority, without the
patronage of the great—despised, rejected, persecuted—
were their abilities and efforts adequate to accomplish such
mighty works? Or estimating fully the eloquence of Paul,
and Apollos, and Cephas, and the zeal, and devotedness,
and enterprise of their coadjutors, were these, in them-
selves, competent to effect such mighty revolutions, such
stupendous wonders? Verily, no—credulity itself answers,

’
PROMOTION OF CIIRISTIANITY. 95

no—common sense and cultivated intellect, both answer,
no, and declare it impossible! Christianity evidenced a
divine energy, an independent power, within herself, capa-
ble of giving her an undying, an ever-increasing momen-
tum. Her weapons were not carnal, visible, politic weap-
ons; they were spiritual, «but mighty, through God, to
the pulling down of strongholds.”” Her men and meas-
ures were all «‘endued with power from on high.”” Min-
isters and private members of the Church all had «an
unction from the Holy One.’’ It was this baptism of the
Spirit, this endowment of divine influence, that sustained
them in their sufferings, and gave them success in their
labors. Their sufficiency, and, by consequence, their
mighty triumphs, were of God. :

It is not only evident, as we have seen, that this must
have been the case from the very nature of things; but it
was also distinctly professed. They did not claim to work
these wonders themselves, independent of received suffi-
ciency. On the contrary, they constantly affirmed their
absolute dependence upon God, and invariably ascribed to
him the praise of every work. For example, when Peter
and John, on going up into the temple, wrought the mir-
acle of healing upon the lame man who sat for alms at the
Beautiful gate of the temple, the people who witnessed the
miracle, or saw what had been done, were filled with
‘‘wonder and amazement,” ‘‘and ran together unto them
in the porch that is called Solomon’s, greatly wondering ;””
“And when Peter saw it, he answered unto the people, Ye
men of Israel, why marvel ye at this? or why look ye so
earnestly on us, as though by our own power or holiness
we had made this man to walk? The God of Abraham, and
of Isaac, and of Jacob, the God of our fathers, hath glori-
fied his Son Jesus;’’ ‘‘And his name, through faith in his
name, hath made this man strong, whom ye see and know;
yea, the faith which is by him hath given him this perfect
96 AGENCY OF THE SPIRIT IN THE

soundness in the presence of you all,” Acts iii. Equally to
the point is the case of Paul’s healing a cripple at Lystra.
«The people, beholding what was done, lifted up their
voices, saying in the speech of Lycaonia, The gods are
come down unto us in the likeness of men. Then their
priests brought oxen and garlands, and would have done
sacrifice with the people. Which, when the apostles un-
derstood, they rent their clothes, and ran in among the
people, crying out, and saying, Sirs, why do ye these
things? We, also, are men of like passions with you grt
and farther instructed them that this miracle had been
wrought by the power of that God who made the heavens
and the earth.

Not only did the apostles and primitive Christians ascribe
to God the power of working miracles with which they
were endued, but also their efficiency in every department
of Christian labor. Witness the language of the apostle:
‘‘T have planted, Apollos watered; but God. gave the
increase.”’ ‘So, then, neither is he that planteth any
thing, neither he that watereth; but God that giveth the
increase.” ‘I can do all things through Christ which
strengtheneth me,” was their language. They exhorted
one another to labor, ‘‘as of the ability which God giv-
eth ;”’ and to ‘be strong in the Lord, and in the power of
his might.’’ They prayed for each other to be “‘strength-
ened with might by his Spirit in the inner man.”’ The
position, then, that we have assumed, that the Christian
Church was established, and built up, not by might and
power, but by the Spirit of God, is fully sustained by the
evidence of unequivocal circumstances, and the professions
of those employed in this work. Perhaps we may present
this fact, not in a clearer and more satisfactory light, but in
a more impressive and affecting aspect, by farther observ-
ing, that, so far from being promoted and advanced by
“might and power,” whenever these have been depended
PROMOTION OF CHRISTIANITY. 97

upon to sustain and upbuild the Christian Church, she has
uniformly declined in spirituality ‘and saving efficiency,
and retrograded in all her interests. We need refer to but
one of the numerous instances of this, in the history of
the Church, which both illustrate and prove this position.
When, in the person of Constantine, Christianity found a
royal patron, whose authority was exerted to protect her
from persecution ; whose example made it fashionable and
reputable for the members of his court, and the subjects
of his kingdom, to profess themselves Christians; whose
treasures were contributed liberally to adorn and render
magnificent her sanctuaries; whose influence, direct and
indirect, was exerted to enrich and ennoble her ministers :
surely, then, upon principles of worldly calculations, we
might expect to see Christianity in the perfection of her
divine glories, and the splendors of unparalleled triumphs.
But was it so? Did regal sunshine thus contribute to
her prosperity? It did not. Christianity, in these cir-
cumstances, soon became like an exotic in an unnatural
soil and an ungenial climate—its flowers faded and fallen,
its leaves withered and sear, and its fruit decayed and
gone; even its leafless, fruitless branches dying or dead;
till at last even the form of pure religion was gone, and
other things called by its name, and substituted in its
stead. Long, and dark, and dismal was the night of the
Church that followed. The Church, in receiving Con-
stantine to her fellowship, received an asp to her bosom,
that injected the poison of pride into her heart, from
whence it circulated throughout her whole system, until
every limb and member felt the chill of death. The
“might”? and ‘power’? which Constantine professedly
and ostensibly employed to strengthen and promote the
Church, was like the artificial stimulus of ardent spirits,
which many profess to use to give them an increase of
strength and vigor; it affords a temporary excitement,
9
98 AGENCY OF THE SPIRIT IN THE

and consequent animation; but, while that is being en-
joyed, its hidden fires are consuming all that is vital
and excellent in constitution and character; and soon
renders them bloated, deformed, and disgusting in their
appearance, and palsied, and imbecile in their powers.
Though this is, perhaps, the most fatal instance in which
the Church has substituted «might and power” for the
Spirit of God, as a ground of dependence, yet every
instance has proved disastrous. The truth is, the Church
ean never form an alliance with either civil power or
worldly policy, and depend on them for support, with-
out first divorcing herself from her natural and legitimate
spouse, and renouncing dependence upon him. All that
Christianity requires of the powers of this world is merely
toleration. She does not look to them for help, or lean
upon them for support. Only give her the world as the
field for her operations, and let her employ her own
inherent powers unembarassed, she will soon.extend her
sway over all nations, and fill the earth with her glory.
Christianity is adequate to her own work. In fulfill-
ing her high destinies—in carrying out her magnificent
schemes of mercy to man, she uses no instruments but
those of her own making, and employs no powers but
those of her own inspiring. We must amputate her own
divinely adapted and perfectly competent limbs, before we
ean compel her to hobble with the crutches of ‘ might”
and ‘power.’ Christianity is as independent as her
Author. She can work with human _instrumentalities,
or without them. She can use earthly powers, or dis-
pense with them. If they oppose her operations, she
can work in despite of them: if they league against
her, she can overthrow them. And this will she do
when God ordains. Exerting her omnipotence, she will
overwhelm every opposing power, and extend her do-
minion ‘from sea to sea, and from the river unto the
PROMOTION OF CHRISTIANITY. 99

ends of the earth.” «‘Not by might, nor by power, but
by my Spirit, saith the Lord of hosts.’ « Halleluiah ;
for the Lord God Omnipotent reigneth,”’ even now; and
let his saints rejoice.

Another equally clear illustration of the doctrine which
we have stated as that of the text, is seen in the

Hisrory or Westevan Meruopism.

Methodism has been a subject of observation and of
history for a century. During that period, ‘her every
operation has been scanned by the eye of malignant hate
and jealous carefulness. Her friends, however, have wit-
nessed her course of constant usefulness, and successive
triumph with adoring gratitude and wonder; while the
fervency of her love, the meekness of her spirit, and the
blamelessness of her action, have been continually soften-
ing the opposition of foes, and winning the admiration of
observers. Glorious, surpassingly glorious, has been the
eareer she has run; and sublimely elevated the position she
has acquired. But all this has been wrought, not by
might, nor by power, but by the Spirit of God.

We argue this, first, from the circumstances under
which this branch of the Christian Church had its begin-
nings.

Mr. Wesley, and his early associates in religious pur-
suits and Christian labors, could not have received their
religious views and feelings from any human source, inas-
much as there were in the Church at that period no indi-
viduals professing such sentiments, or enjoying such a
state of experience. Mr. Wesley’s mother, to whom he
attributes so much of his character and usefulness, did not,
at that time, entertain any of the distinguishing doctrines,
or enjoy those peculiar, high attainments in Christian expe-
rience, which her sons sought and preached. It was not
until some years after, through their ministry, that she
100 AGENCY OF THE SPIRIT IN THE

was more fully brought into the enjoyment of these great
blessings.

Peter Bohler, from whom Mr. Wesley received much
light on the subject of saving faith, did not entertain those
enlarged views of Christian holiness for which Mr. Wes-
ley and his associates were distinguished. His teachers
taught him the opposite sentiments: his friends generally
ridiculed and contemned his religious opinions. ‘There
were no “Aquila and Priscilla” to ‘expound unto him
the way of God more perfecily.”’ In the absence, then,
of all other teaching on these distinguishing doctrines, Mr.
‘Wesley must have received them from the Holy Spirit.
If «flesh and blood”? did not reveal them unto him, God
must have done so. And as it is only the Spirit that can
take of the things of Christ,-and show them unto us, it is
settled that Mr. Wesley must have owed his peculiar relig-
ious views and feelings, and Methodism its origin, to the
blessed Spirit. This is equally true of his measures.
They were not plans and schemes devised in study, and
deliberated upon in council; they all of them arose out of
his circumstances, and not from his policy. This is true
with regard to the organization of his societies.

«In the latter end of the year 1739, eight or ten persons
came to Mr. Wesley, in London, who appeared to be
deeply convinced of sin, and earnestly groaning for redemp-
tion. They desired, (as did two or three more the next
day,) that he would spend some time with them in prayer,
and advise them how to flee from the wrath to come;
which they saw continually hanging over their heads.
That he might have more time for this great work, he ap-
pointed a day when they might all come together; which,
from thenceforward, they did every week, namely, on
Thursday, in the evening. To these, and as many more
as desired to join with them, (for their number increased
PROMOTION OF CHRISTIANITY. 101

daily,) he gave those advices from time to time which. he
judged most needful for them; and they always con-
cluded their meeting with prayer, suited to their several
necessities.

‘« This was the rise of the Unirep Socizry, first in
Europe, and then in America. Such a society is no other
than ‘a company of men having the form and seeking the
power of godliness, united in order to pray together, to
receive the word of exhortation, and fo watch over one
another in love, that they may help each other to work
out their salvation.’ ”

His field preaching resulted from his being excluded the
pulpits of the Church. The same cause led to the erec-
tion of Methodist chapels. Without these two measures,
Methodism never could have prospered, and yet they both
were the offspring of necessity, mstead of scheming.
That most extraordinary, and, perhaps, most important of
all his peculiar measures, his employment of lay preach-
ers, was equally providential in its origin. At the time of
its first occurrence in his societies, it was very revolting to
his feelings. It was not until after a severe conflict with
his preconceived views of ecclesiastical order, and the very
serious admonition of his revered, discreet, and godly
mother, that he consented for them thus to officiate in his
connection. The commencement of this practice was as
follows: Mr. Wesley, in his absence from London, author-
ized Mr. Maxfield to pray with the society, and advise
them as might be needful.’ His feelings, under the mov-
ing influence of the divine Spirit, led him to expound unto
them portions of the word of God. On Mr. Wesley’s
hearing of this, he hastened back to silence him. Upon
this his mother addressed him: ‘John, you know what
my sentiments have been. You cannot suspect me of
favoring readily any thing of this kind; but take care what
you do with respect to that young man; for he is as surely

gé
102 AGENCY OF THE SPIRIT IN THE

called of God to preach as you are. Examine what have
been the fruits of his preaching, and hear him, also, your-
self.’ He took this advice, and the result is known and
felt by the world to this day. What can be more evident
than that this practice was prompted by the Holy Spirit;
first impressing the mind of Mr. Maxfield to engage in
it; then the mind of Mrs. Wesley to approve it; and
then inducing Mr. John Wesley, so much against his in-
clinations and prepossession, to tolerate it, until convinced
of its utility and correctness, and then to adopt it?

The itinerant ministry, also, is a ‘fruit of the Spirit.”
The Spirit inspired Mr. Wesley and a few coadjutors with
so much of the constraining ‘love of Christ,” that they
felt ‘* pressed in Spirit”’ to go from place to place, ** warning
every man, and teaching every man.’’ ‘This was done at
first without any concerted plan of operations; but as the
number of laborers of kindred views and feelings increased,
and the greatness of their success became apparent, a neces-
sity for some system of regular and combined action was felt.
This necessity led to the adoption of the itinerant system
of pastoral labors. How evident is it, then, that all these
measures of Mr. Wesley were of God? This is true of
those we have omitted to mention; but these are sufficient
to illustrate the point before us. His Spirit is the divine
parent of them all. Methodism is not the offspring of
‘“‘might”’ and “ power,” but of ‘*my Spirit, saith the Lord
of hosts.”

We argue the position we have assumed with regard
to the Methodist Church, secondly, from the fact that
“might” and “ power” were arraigned against her,
instead of contributing to her advancement.

The reception which Methodism met with when ushered
into the world was a very hostile one. Like every other
reformation, it: was violently opposed. Ecclesiastical and
civil laws, if not in principle, at least in administration,
PROMOTION OF CHRISTIANITY. 103

were belligerent. Ministers excluded the Methodists from
their pulpits; declaimed against them from the sacred
desk; and, both in public and in private, ridiculed and
contemned them. Magistrates arraigned them, and some-
times imprisoned them. Those in authority refused to
punish such as disturbed and injured them. Mobs were
encouraged to insult and stone them. They were waylaid
and beaten in their travels—interrupted, endangered, and
injured when preaching. Their disturbance of the calm of
death that prevailed in the Church and in the world, roused
into tremendous and fearful opposition all the vindictive
and persecuting powers of Pharisaic and Antinomian big-
otry and pride, and all the wild and frenzied powers of
anarchy and riot. Furious, reckless, and threatening was
the assault; but the little phalanx of reformation received
it undaunted, and sustained it unbroken. ‘There was no
frightening men ‘full of the Holy Ghost and of faith:”
and there was no conquering men armed with the love of
Christ. ‘Persecuted in one city, they would flee to an-
other,” and repeat the same work of preaching ‘‘ Jesus and
the resurrection.”’ Assailed, and pelted, and wounded with
missiles, they would pray, “‘ Lord, lay not this sin to their
charge ;”’ and in a few hours they would be found in an-
other field, with a multitude around them, to whom they
would be preaching the ‘‘unsearchable riches of Christ.”
While their opposers were exerting themselves to the
utmost to etxinguish one of their lighted fires; as soon as
their maddened zeal would permit them to look around,
they would be astounded to see these fires burning stronger
and blazing higher in every direction.

The coming in contact of Methodist preachers with the
people, was like the collision of flint and steel—fire was
uniformly generated ; and wherever it fell—on whomsoever
it fell, it kindled and burned, and, when ignited, there was
no putting it out. If they separated the burning embers,
104 AGENCY OF THE SPIRIT IN THE

they burned still, yet remained unconsumed, and very often
set on fire those among whom they were placed: so that
the scattering of these firebrands only spread the wider and
the faster the flame they sought to extinguish. To bury it
up under opprobrium and ignominy only gave it a volcanic
force, which, in its action, threw off and scattered to the
winds all the entire mass, and burst forth with hotter flame
and stronger light than ever. Verily, if this reformation
had been of men, from such opposition it must have come
to naught; but, because it was of God, it could not be over-
thrown. It is evident, then, that, so far from being effected
by “might” and “power,” this glorious revival of New
Testament religion was the work of the Spirit of God, ac-
complished when ‘ might’’ and ** power’ were in formi-
dable array against it.

A third argument to sustain the position we are labor-
ing to substantiate is drawn from the character of those
whose agency or instrumentality was specially concerned
in this work.

The Holy Spirit usually works by means; employing
some providential occurrence or some human agent as the
instrument by which its impressions are made and its ope-
rations carried out. In the work we are contemplating,
nothing is more evident to a philosophic eye than that the
obvious agency employed, independent of extraneous influ-
ence, was wholly inadequate to its accomplishment. It is
true there were some great men—some master spirits,
engaged in this cause; some who would have been eminent
in any age and in any department of human enterprise.
But they were few; and so humbling and self-sacrificing
were the terms of association with Mr. Wesley in his high
and heavenly pursuits, that they remained few. It was as
true in this revival of Christianity as in its commencement,
that ‘not many wise men after the flesh, not many mighty,
not many noble, were called.’? But in this instance, as in
PROMOTION OF CHRISTIANITY. 105

the former, God ‘chose the foolish things of the world to
confound the wise; and God chose the weak things of the
world to confound the things which were mighty; and
base things of the world, and things which were despised,
did God choose, yea, and things which were not, to bring
to naught things that were,” and to accomplish the things
he pleased; ‘that no flesh should glory in his presence.”
It has been a constant and very general complaint against
the Methodists, that their ministers were illiterate and
incompetent. We have no hesitancy in admitting that
many of them have not been ‘wise men after the flesh’’—
they have not pertained to the literati of this world; but
as touching their competency, let the results of their labors
answer. What ministry, I triumphantly ask, has ever
proved so efficient, and wrought so marvelously, in the
work of salvation? If the Methodist ministry has been
an incompetent one, I affirm it in the face of all the vain
pretenders to competency, that the Christian Church has
been without a competent ministry since the days of the
apostles. Certainly, during the past century, no ministry
has exerted so powerful and blessed an influence in the
world, and gathered so many souls into the fold of Christ,
as the Methodist ministry. And in the eighteen centuries
that the « ministry of reconciliation” has been established,
in no instance has there been so successful a company of
laborers, excepting the apostles and their immediate suc-
cessors. What is the conclusion? Why, if the Methodist
ministry has been the most successful, and that has been
incompetent, then, unquestionably, all the others have been
still more incompetent. Those, therefore, who judge us,
condemn themselves. Our competency was not received
from men. It requires something more than a classical and
theological training, and a valid ordination, to give men
competency as ‘‘embassadors. for Christ.” These are
attainments to be desired and prized. When combined
106 AGENCY OF THE SPIRIT IN THE

with spiritual qualifications, and held as secondary to them,
they are of great service to the minister of Christ; but
having these, yet being without the anointing of the Holy
Ghost, they are but ‘as sounding brass or a tinkling cym-
bal.”? But with small literary attainments, moved thereto
by the Holy Ghost, a man fully imbued with the constrain-
ing love of Christ, himself deeply experienced in the things
of God, given to prayer, and strong in faith, may labor
with astonishing success in winning souls to Christ. Such
have been the qualifications of Methodist ministers. ‘Their
labors were rendered so signally efficient and useful, not by
their ‘might’? and “power,” their learning, and elo-
quence, and popular regard, but by the Spirit of God.
We admit the treasure has been in earthen vessels, and
rejoice that this proves the excellency of the power to be
of God. While God has given to this branch of his
Church a sufficient number of learned, pious, and judicious
men to watch over her interests, to defend her doctrines
and usages, and to control and regulate her operations, he
has given her a great number of plain, godly ministers,
whose zeal and holiness have rendered them ‘“ burning and
shining lights,” and given unparalleled success to their
ministrations. So that, on this centenary occasion, in view
of the character of the Methodist ministry, and the great
prosperity of the Methodist Church, we are led to exclaim,
What hath God wrought?
“God all our works in us hath wrought,”
Our good is all divine.”

Our fourth argument, to prove that Methodism is the
product of the Spirit of God, is adduced from the nature
of the work itself.

The connection between cause and effect, which is found
to exist in nature and in philosophy, is, if possible, more
strikingly apparent in religion. No natural power can
produce a spiritual effect. No earthly agency can, by
PROMOTION OF CHRISTIANITY. 107

independent action, produce a religious result. The cause—
the power employed, must partake of the nature of the
effect sought. ‘The designs of Methodism always have
been, and still are, spiritual designs. Her aims are none
other than the glory of God in the salvation of men. The
work to be wrought, then, is a spiritual, divine work : con-
sequently, the agency employed must be a spiritual, divine
agency. The spiritual, divine agency which God employs
on earth is that of his Holy Spirit; therefore, inasmuch as
Methodism is such a spiritual, divine work, being accom-
plished, it must have been done by the blessed Spirit. The
gracious purposes of Methodism have been carried out to
a glorious extent. The founders of the Methodist Church
early declared to the world that they believed themselves
“raised up to spread Scriptural holiness.’ It is true,
this great object has not been entirely attained. We lament
that the holiness of the Bible has not gained a perfect and
universal sway in the Christian Church. It is also a cause
of humiliation and painful regret, that the entire heathen
world has not been told of that fountain which has been
opened ‘for sin and for uncleanness.’’ But the doctrine
of Bible holiness has been faithfully explained and enforced.
Its nature, its attainableness, its claims, have been urged
upon the attention and consciences of multitudes. Some
have not been ‘disobedient to the heavenly vision.’’ Many
have seen the beauty of holiness, aspired after, and attained
it. They have given unequivocal testimony, not only by
the profession of their lips, but, also, by the corresponding
purity and usefulness of their lives, that they were ‘ sanc-
tified wholly ;”’ that the «blood of Jesus Christ cleansed
them from all sin.”” Yes, multitudes living, and dying,
have been brought to “praise God, when sin,” in them,
‘was all destroyed ;’? and a great number are now before
the throne, having ‘‘ washed their robes, and made them
white in the blood of the Lamb.” At this time, also, there
108 AGENCY OF THE SPIRIT IN THE

are many in our communion who are living, not only in
the blessed enjoyment of this grace, but, also, in the clear
exemplification of it in their characters and conduct; their
blameless deportment, their living faith, their prevailing
prayers, their fervent spirit, their meekness, gentleness,
goodness, rendering them pre-eminently ‘the light of the
world,” and ‘the salt of the earth.’’ At this day, also,
there are some thousands of devoted, zealous ministers of
Christ, who are holding up to the Church this high spir-
itual attainment as a blessing they are privileged to enjoy,
and urging and exciting them onward in its pursuit. The
blessing of the Lord, in a special manner, attends these
ministrations, and the work of sanctification is spreading
and prevailing among us. Let God be praised !

On this centenary occasion, it is, also, matter of con-
gratulation, and of devout and great rejoicing, that the sub-
ject of evangelical holiness is beginning to excite much
earnest attention and deep interest in other branches of the
Christian Church. Some of their ministers profess to
have attained it themselves, and preach it to their people.
Private members of their Churches, and members, too,
who command the confidence of all who know them, are
entering into the enjoyment of the sanctifying grace of
God, and professing it, and living it, before their brethren
and the world. Some of their periodicals, at least, speak
of the subject with carefulness and deference. ‘T'eatises on
this subject are written and published by prominent and
influential ministers of their own communions. These
facts prove that the leaven of sanctifying power is spread-
ing, and give us reason to expect that, ere long, the ‘‘ whole
mass’’ of the Church will be leavened.

Now, how far this state of things in other denomi-
nations has been produced by the direct and indirect influ-
ences of the Methodist Church, we do not know; neither
do we desire to know. We rejoice greatly in the facts
PROMOTION OF CHRISTIANITY. 109

themselves; and believe that, in every instance, whether
in the Methodist or in other Churches, whatever instrument
may have been employed, the work is emphatically that
of the Spirit. No other power could have effected it,
because no other power is adapted to such a result. We
admit that men may achieve great and splendid revolutions
in politics, in philosophy, and even in ethics: the history
of the world demonstrates this; but we deny that any
human agency, however powerful or complicated, is, of
itself, competent to work a spiritual revolution—a revolu-
tion in the holiness of the Church. This being essentially
a divine work, must have a divine author. It is as unphi-
losophical as infidel, to ascribe the gracious revival of Scrip-
ture holiness which has taken place among the Methodists,
and is now spreading among others, to any other power
than that of the Spirit of God. Our statement, then, is
fully sustained, that the nature of the work involved in the
establishment of Methodism proves it to have been wrought
by the ‘*Spirit”’ of «the Lord of hosts.”

Our fifth and concluding argument in support of the
position we have assumed, is drawn from the unprece-
dented successes of Methodism.

Many, and some of them glorious reformations, are
recorded in the history of Christianity ; but a reformation
so spiritual in its nature, and so stupendous in its character,
as that of Wesleyan Methodism, the world has never wit-
nessed. It was not merely a revival of evangelical doc-
trines and apostolical usages: it was more; it was a revi-
val of the Spirit and power of godliness. It was the
re-establishment of the ‘ faith once delivered to the saints Ad
that faith «‘which works by love and purifies the heart.”
It was the kindling afresh those fervent devotions which
burned in martyr bosoms. It was the restoration of that
“holy living and dying” which rendered the first age
of Christianity so resplendent with hallowed glory. It
110 AGENCY OF THE SPIRIT IN THE

was the restoration of that simplicity in religion, both in
its ministrations and requirements, which is its crowning—
its divinest excellence. O, how blessed is such a work of
God! ‘The revival, on an enlarged scale, of the scenes of
the transfiguration! When Christ is seen in his divine
perfections, not in a solitary place on the dark mountain,
by only three favored individuals from among his disci-
ples; when two others from the heavenly world appear to
converse with him about his decease, which he has yet
to accomplish at Jerusalem: but when the once-crucified
«Man of sorrows,” the once-slaughtered ‘* Lamb of God,”
is set forth before the world in the full glories of a risen
and exalted Savior, in whom ‘‘all fullness dwells.” When
the “bright cloud’ overshadows the whole. Zion of God,
and when believing multitudes enter into that cloud, are
filled with its divine beatitude, and with rapturous trans-
port exclaim, ‘It is good for us to be here.”” A repetition
of the glories of Pentecost: when the ministers of Christ
received ‘tongues like as of fire;’”? when ministers and
lay believers ‘‘were all filled with the Holy Ghost;”
when, under the preaching of the Gospel, multitudes were
‘ pricked in their hearts,”’ and cried out, ‘* Men and breth-
ren, what shall we do to be saved?’’ and when thousands
were added unto the Church. This spiritual, saving work
of grace, has been wide-spread and powerful: it soon
extended its influence over the united kingdom of Great
Britain and Ireland; all classes of persons felt, in a greater
or less degree, its heavenly influence, and thousands
blessed its sacred sway.

In a very few years after its commencement in England,
its wings of love were sufficiently fledged to bear it across
the wide Atlantic: it lighted down in this new world,
where the unfelled forest of error threw its shades of moral
darkness and of spiritual death over many of the inhabi-
tants. Like the herald of the incarnation, it brought « good
PROMOTION OF CHRISTIANITY. 111

’

tidings of great joy” ‘*to all people;’’ it proclaimed to
sinners, Jesus, ‘full of grace and truth;”’ his merits free
for all, and availing for all. It unsealed to believers the
fountain of holiness, and invited them to ‘‘ wash and be
clean.” This work of grace, which was thus commenced
in this then infant nation, has “grown with its growth,
and strengthened with its strength.”” As the tide of civili-
zation has rolled westward, the first wave of emigration
has scarcely broken upon any hill-side, or forest barrier,
before it has been succeeded by the wave of Methodism,
bearing on its bosom the ark of safety. The consequence
is, that it has distributed in rich profusion its sacred bless-
ings throughout the length and breadth of this vast empire ;
and hundreds of thousands in this land, on this memorable
day, are devoutly blessing God for its soul-saving benefits :
so that from her thousands of consecrated altars, grateful
incense is at this hour ascending to heaven. Far in the
wilderness its fires are now burning, and its light shining,
to warm, and direct, and save, the red man. Many an In-
dian heart is glowing with its love, and many an Indian
cabin is vocal with its praises.

Upon the moral condition of Africa, which has long been
darker than the color of her degraded inhabitants, her illu-
minating beams are falling. Far along her slave-cursed
coast her Gospel lamps are lighted; and their commingling
irradiations are penetrating her dense darkness, and her
ignorance and idolatry are receding before the light they
are pouring upon them. In Africa, Pagan kings and
heathen subjects are brought to the knowledge of ‘the
truth as it-is in Jesus,”’ and made the happy recipients of
divine salvation. Indeed, every continent, and all the more
important islands of the sea, have, to a greater or less
extent, received of her spiritual bounties, and devoutly
acknowledge their obligations for her divine munificence.
So extended and powerful has been the influence of
112 AGENCY OF THE SPIRIT IN THE

Methodism, that at this interesting epoch in her history,
probably millions in heaven, and millions on earth, in jubi-
lant strains, are magnifying the name of God, for the bless-
ings of glory and of grace which they have received from
him through her instrumentality.

The success of Methodism has, also, been permanent
and increasing. Though a hundred years of age, she at
this day possesses all the vivacity and vigor of youth. Her
ardor and strength have all the freshness of religious zeal
just kindled at the altar of God. Her aims rise higher,
and become holier, the longer they are cherished. ‘The
more she accomplishes, the more she is prepared to under-
take. Her exertions do not exhaust her abilities. In the
work of mercy she goes on “from strength to strength.”
At no former period have her enterprises been so magnifi-
cent, her operations so successful, and her prospects so
illimitably glorious, as at this moment. On this centenary
year she is greatly multiplying her ministers and mis-
sionaries, her literary institutions and benevolent associa-
tions—she is building her mission houses, and purchasing
her mission ships—she is putting on strength, and enlarg-
ing her capacities for still mightier and more triumphant
action in a world’s salvation.

But what is the history and present bearing of the many
political and philosophical revolutions which men have
engaged in during the last hundred years? Are they still
going on in their revolutionary action with increasing mo-
mentum? Are they, any of them, extending their influ-
ence over the continents of the earth and over the islands
of the sea? No, indeed! In the political world, revolu-
tion has met revolution, and, in the fury of the conflict,
both have lost their strength and their being. In philos-
ophy, theories have been started, and sects have been
formed, and flourished; but a single writer has arisen in
opposition, and with the touch of his pen has exploded
PROMOTION OF CHRISTIANITY. 113

the system, and annihilated the sect. The most of these
human revolutions are known only in history, and the
most permanent and successful of them are limited in their
bearings to a single state or kingdom, and all careful
observers will discern, even in these, the elements of their
own decay; while Methodism is as fresh in her beauties,
mightier in her energies, and more stupendous and glorious
in her bearings and prospects than ever. What is the
inference? The natural and only legitimate conclusion is,
that Methodism is of God, and not of man: settling fully,
and for ever, the doctrine of the text, that it is not estab-
lished and built up “by might and by power, but by my
Spirit, saith the Lord of hosts.”

From this subject we make the following inferences:

First: The glory belongs to God. If Methodism be
the work of God—if all her graces, and her powers, and
her successes, have been received from God—then to him
all the praise is due. This sentiment does not conflict in the
least with the instructions of the New Testament, to ‘ren-
der’? “honor to whom honor’ is “due.” It does not
derogate from the just renown of a surgeon who has skill-
fully performed some important, delicate, and dangerous
operation in surgery, to say his instruments were good;
especially if he invented and prepared the instruments him-
self. The ingenuity and skill displayed in devising and
preparing appropriate instruments entitle him to as high
commendation and as distinguished fame as the successful
employment of them. It is not giving the glory of God
‘to another,”’ then, to say that in the work of Methodism
good instruments have been used; seeing these instruments
were all designed and prepared by the great Head of the
Church himself. When, then, we speak of Wesley and
his compeers as men and ministers of extraordinary powers
and usefulness, we only speak of them as instruments of un-

common perfection: and when we speak of their astonishing
10*
114 AGENCY OF THE SPIRIT IN THE

achievements, the wonderful results of their labors, we
only speak of the successful manner in which God has
employed these excellent instruments. The glory redounds
to God. And in no view of this whole subject does the
glory of God shine forth more resplendent than in his
having, in the preparation of these instruments, adapted
them to every part of the great operation of Methodism
upon the human soul. Among them are instruments to
dissect the parts and lay open the seat of the disease;
others to probe the morbid part, and exhibit the depth and
extent of the alarming malady; others to take up the dis-
severed arteries, and stanch the flowing blood; and others
still, to bind up the wound, applying skillfully the balm of
Gilead, and thus restore the patient to ‘ perfect soundness.”’

It is very remarkable, that in all this adapting of instru-
ments to different parts of the work to be performed, there
is nothing complicated and subtil; no great combination of
powers and principles; all is simple. Most of them were
merely men filled with the Holy Ghost and with faith.
The praise of an instrument is the praise of its author.
God is the author of the instruments of Methodism, there-
fore, their praise is the praise of God. In speaking of the
excellencies and special qualifications, then, of the principal
laborers in the work of Methodism, we only magnify the
abundance of grace and gifts which God bestowed upon
them. 2

Again: to say an instrument performed well, is but to
say that a good instrument was dexterously used: the
praise of the operation still belongs to the operator. In the
operations of Methodism God is the operator; therefore,
the success and glory of the operations are ascribable to
him alone. We praise men as the instruments: we praise
God as the author of those instruments, and as the operator
who, with them, has performed such. wonders of salvation.
We, therefore, give all the praise to God: yes, all the praise
PROMOTION OF CHRISTIANITY. 115

belongs to God. Ours, O God, are «the boundless bliss,”
and the infinite benefits; thine be all the glory, ascribed of
us, and all in earth or heaven, now, and for ever.

Srconp: Our dependence in the future must be upon
God. We see that men, at best, are but instruments in
spiritual enterprises; we can regard them in no higher
light. In the chapter out of which our text is taken, the
Jewish Church is called a candlestick merely. In Rev.
i, 20, the Christian Church receives the same designation.
John the Baptist was but the voice—only the voice—of one
crying in the wilderness. Paul was but a planter, and
Apollos but a waterer, in the vineyard of the Lord. It will
not do to depend upon instruments merely: ‘So, then,
neither is he that planteth any thing, neither he that water-
eth; but God, that giveth the increase.’ I fully believe
that no Church has better instrumentalities than the Metho-
dist Church: her self-sacrificing, orthodox, itinerant min-
istry—her well-regulated, efficient Sabbath schools—her
flourishing literary institutions—her enlarged missionary
operations: but she cannot with safety rely upon any or all
of them. For the Church to depend upon her instrumen-
talities would be neither wiser nor better than for the me-
chanic to depend upon the tools of his shop to contrive
and construct the complicated and wonderful machinery
used in great manufacturing operations. But the depend-
ence of the Church goes farther than this: she must look
to God for her instrumentalities, as well as for success in
their operations. She cannot make her ministers herself:
she must depend on God to call men to, and qualify them
for the holy ministry, as he has done in all her past history.
Her Sabbath schools will be nurseries of piety only so long
as their teachers are baptized into the Spirit of Christ, and
the converting power of God is bestowed upon the pupils.
Her literary institutions will continue to sanctify as well as
impart knowledge, only while those directing them are, in
116 AGENCY OF THE SPIRIT IN THE

the fullest sense, ‘ men of God ;’’ and while, in answer to
the prayers of the Church, the Holy Spirit abides in them.
To cast off her dependence upon God is to throw away her
hopes: the very moment the Methodist Church looks to
“‘might’’ and ‘power’? for prosperity, she commits sui-
cide. Dearn!—unnatural ppEatH—ignominious DEATH—
will overtake her in the error of so doing. It is in God
that Methodism has her being: none but God can preserve
her life, and endue her with power. In God she is clothed
with his own attributes; her love, her holiness, her power,
her entire nature, are divine. Out of God she is but a
human scheme, impotent as an arm of flesh. If she has
revivals, they must be wrought by the Holy Ghost; if she
has undying fires burning upon her altars, they must come
down from heaven; if her consecrated millions are clothed
with the power of godliness and the beauty of holiness,
she must ‘cleave unto the Lord.”’ O, had I the power, I
would this day write upon each of her flying banners—
upon every pillar in her thousands of temples—over all her
consecrated pulpits—in letters of living light, the motto of
our text: “*Nor By MIGHT, NOR BY POWER, BUT BY MY
Spirit, SAIrH THE Lorp oF Hosts.”

Tuirp: The connection between human instrumentality
and divine agency in the promotion of Christianity. We
think we have established the position we assumed as the
doctrine of the text—TZhat the work of the Lord—the en-
terprises of Christianity, are not carried forward by
means and measures that ostensibly and of themselves
promise success, but by the invisible yet almighty Spirit
of God. Still, they are not carried on without means—
without appropriate means. Christianity was not estab-
lished in the world without human instrumentality. Even
the remarkable occurrences of the day of Pentecost were
not independent of the prayers of the Church -and the
ministrations of the apostles. In the establishment and
PROMOTION OF CHRISTIANITY. 117

prevalence of Methodism, what vast expenditures of labor
and money, and even of life, have been required! How
many of her sons have given themselves to traveling and
preaching ; to visiting from house to house, to instruction, to
admonition, to exhortation, to prayer and fasting, to Chris-
tian effort in every possible manner, day and night, summer
and winter!

The Methodists of the past century have certainly been
the “working class” in the Christian Church. The
labor performed by ministers and members has been im-
mense. ‘The building of her chapels, the support of her
ministers, the endowment of her seminaries of learning,
the sending out and sustaining her missionaries, though all
done upon the most rigid principles of economy, have not
been done without expense. In promoting this great and
good cause, how many, in their devotedness, have not only
given labor and money, but, also, life! By their incessant
toil, their frequent exposures, their many cares, their great
anxieties, their constantly taxed sympathies, how many
have brought upon themselves a martyr death! On this
day of joy and of praise, the sun that has risen upon us
with so much beauty and effulgence shines upon the pre-
mature graves of hundreds who have sacrificed themselves,
in the service of God, upon the altar of the ministry.

In reference to the work of God, the experience of the
past will be the experience of the future. It is as true now
as it was when first spoken by the Savior to his disciples,
“‘without me ye can do nothing.” It is as true now as it
was when Paul wrote it, “through Christ strengthening
them, they can do all things.”” God always has, and
always will, privilege his ministers and people to be
“workers together with him’ in saving sinners. His
condescension, in permitting his children to co-operate
with him in his plans and works of mercy and of love, is so
infinite, and the reward he has promised to fidelity and
118 AGENCY OF THE SPIRIT IN THE

devotedness in these sacred services so immense, so ex-

—ceedingly glorious, they cannot refuse to enlist all their
energies, and employ all their talents, in this gracious
work, in such manner as his providence and Spirit may
‘direct, without being guilty of enormous sin. God is inde-
pendent of his people—he can employ other agencies, or
work without any—but he has laid them under the most
solemn and sacred obligations to serve him. Drawing our
proof from his past dispensations, we say to the Methodist
Church, that if she prove recreant to her important trust—
if she fail to fulfill the end for which she was raised up,
‘* to spread Scriptural holiness over the land,”’ and over the
world—God will give her stewardship to another. He
will raise up a people who will perform his gracious
pleasure, and receive the glorious reward.

But he has called us to this work. As our fathers
believed, so we believe: I trust, as they felt, so we feel.
And, O, I hope that as they labored, so we shall labor.
May the zeal and simplicity, the faith and efficiency,
which characterized her early ministers, distinguish her
ministers to the end of time. May the holiness, the
prayerfulness, the watchfulness, the plainness and use-
fulness which marked the primitive members of her com-
munion, ever render them a peculiar people, until, by
the grace of God, all men are conformed to the same
image. As numbers, and wealth, and learning, increase
in the Church, may they all be sanctified and employed
for the attainment of the great end desired—the holiness
of the world.

Brethren, our zeal, and faith, and efforts, must not
decline. O, let us strive together that our love may
abound more and more; that our labors may be even
more abundant and successful; and that the Church may
be much more glorious in her future, than in her past
history. If we are instruments in promoting the great
THE NATURAL AND SPIRITUAL MAN. 119

interests of the Church, we must be voluntary instru-
ments. God will not employ us arbitrarily; he will not
compel us to serve him. But is there not inducement
enough—is there not sufficient motive to influence every
one to say, Lo, I come to do thy will, O God? O, let us
yield to the constraining love of Christ, let us covet the
luxury of doing good; let us consecrate ourselves, our
time, our influence, our means, all cheerful, voluntary
offerings to God. Let us be ambitious to glorify God in
our bodies and spirits, which are God’s; let us not live
unto ourselves, but unto Him who died for us. With this
devotedness of her members, the Church will rise in
every spiritual attainment, and soon spread her benign
influence and saving blessings to the ends of the earth.
Then will she fulfill her sublime destinies—then will she
bless earth and people heaven—then will she retain the
favor of God and the admiration of men—then, through
all time, will her priests be clothed with salvation, and her
saints shout aloud for joy. O Lord! our dependence is
upon thee, and our eyes are up to thee; let thy salvation
be upon us, and upon thy Sion, for ever. Amen.

SERMON VI.
BY REV. JAMES QUINN.
THE NATURAL AND SPIRITUAL MAN.

“The first man is of the earth, earthy: the second man is the
Lord from heaven. As is the earthy, such are they, also, that are
earthy: and as is the heavenly, such are they, also, that are heavenly.
And as we have borne the image of the earthy, we shall, also, bear the
image of the heavenly,” 1 Cor. xv, 47-49.

Tue science of salvation, of all others, is of the great-
est importance to the human race. Inspired men, for
Many ages, made inquiry of the Spirit of Christ, which
120 THE NATURAL AND SPIRITUAL MAN.

was in them, when it testified before the sufferings of
Christ, and the glory that should follow, if by any
means they might ascertain and set forth the lengths and
breadths, the heights and depths of the system of grace,
which provides salvation for, and offers salvation to Adam’s
apostate, ruined family. Angels, too, those pure, unfallen
spirits, who kept their first estate, are represented by St.
Peter as desiring to look into these things, as if to grasp
the mysterious cause of dying love. But after all their
inquiries and researches, may they not, with one wonder-
ing and adoring apostle, exclaim, ‘‘O the depth!’’ and
with another, «‘ Behold what manner of love!’’ and leave
the story to be told by the redeemed and saved of every
age and nation, when they shall appear before the throne,
having their garments washed and made white in the blood
of the Lamb? Christ and him-crucified—giving him-
self for us—suffering for us, the just for the unjust, that
he might bring us to God—was the constant theme of the
great apostle; and this theme he constantly gloried in.
He exhibited Christ living, dying, rising, ascending, inter-
ceding for us, and reigning until death is swallowed up in
victory, and the last enemy destroyed. But he dwelt with
great interest upon the rising again of Christ from the
dead: ‘For if,’’ saith he, «* Christ be not risen, then is our
preaching vain, and your faith, also, is vain;’ “ye are yet
in your sins,’ unredeemed, unpardoned, unsanctified;
“and we are found false witnesses of God.’ Then, pla-
cing himself on this platform, he takes up the subject of
the resurrection, argumentatively, and proves, beyond all
reasonable doubt, the doctrine of a general resurrection
of the human race, both of the just and of the unjust,
asserting that, ‘¢as in Adam all die, even so in Christ shall
all be made alive;”’ but «*every man in his own order.”
Mark this well. For after death, and the resurrection,
cometh the judgment, when all must appear before the
THE NATURAL AND SPIRITUAL MAN. 121

judgment-seat of Christ, to receive for the things done in
the body, whether they be good or bad.

In the course of his argument on the important subject
set forth in this chapter, the apostle brings two extraor-
dinary personages into view, calls them both by the same
name, “Adam,” and gives to each the appellation of
«¢man.”’ Each is placed at the head of the human race.
The first as progenitor and federal head. Of him he saith
that he is of the ‘earth, earthy,” ‘made a living soul.’
Of the second man he asserts, although a man, yet that he
was ‘the Lord from heaven ”’—*a quickening Spirit,” and,
therefore, ‘‘ heavenly ;”? and he stands at the head of Ad-
am’s race, as the great Mediator and surety of a better
testament. Having thus introduced the subject, we proceed
in the following order:

I. To Take A viEW OF THE First MAN, AND HIS RACE
AS CONNECTED WITH HIM.

II. To Taxe a ScripTuRAL view oF THE Seconp Apam,
AND OF THE HUMAN FAMILY AS REPRESENTED BY HIM AND
INTERESTED IN HIM.

Til. Some apPLICATION, WITH A FEW CLOSING REMARKS}
and I claim your sympathies, and ask your attention and
prayers.

Of the first man, the apostle asserts that he was ‘of the
earth, earthy,”’ ‘‘made a living soul.’ Here both parts
of human nature are set forth. God who formed all things
by the word of his power, formed the, human body of the
dust of the earth. This is the inferior—the material—the
corporeal part of our nature. The Psalmist speaks of man
as being “fearfully and wonderfully made.” Truly, truly,
it is a well-wrought frame; an organization without defect—
a workmanship worthy of God. Let men, then, learn to
possess their vessels (bodies) in sanctification and honor ;
for if any man defile the temple of God, (the body,) him
shall God destroy. This may be done by drunkenness,
122 THE NATURAL AND SPIRITUAL MAN.

gluttony, debauchery, excessive or unlawful indulgence of
any animal appetite or propensity.

But there is a spirit in man: for, ‘¢God breathed into
him the breath of life, and he became a living soul.” This
is the superior part of human nature. The proofs of the
immateriality and immortality of the soul, and its intel-
lectual and conscious existence in the separate state, are
abundant; but, for the sake of brevity, we pass them by,
leaving the intelligent hearer to collect and arrange them
for himself. The soul is the seat of science and volition ;
and, therefore, man (as he was in paradisiacal purity, and
as he is under the provisions of the new covenant) is a
proper subject of law, and by the law under which he is
placed is held responsible to the Lawgiver; for he is
capable both of knowing the obligations of the law, and
complying with its requisitions. But, alas, for Adam and
the human race, our great progenitor and federal head be-
came a transgressor, and fell under the malediction of the
law of that covenant in which he stood fair in the image of
Him that created hin—losing that image, and forfeiting all
that was secured to him and his posterity, as an obedient
subject of the government of God. By him sin entered
into the world, and death by sin—by his transgression many
were made sinners—by his disobedience judgment came
upon all men to condemnation. We see, then, that Adam’s
posterity were involved with him in the transgression, and
subjected with him to the penal sanctions of the law.
For «by one man sin entered into the world, and death by
-sin; and so death passed upon all men, for that all have
sinned.’ But we may profitably trace our connection with
the first Adam.

1. We have recognized him as standing at the head of
our race, as the great progenitor and federal head, in a
covenant relation involving the interest of all his descend-
ants. From him, in the order of nature as established by
THE NATURAL AND SPIRITUAL MAN. 123

God, we have received our being—our entire nature, and
received it as it is. I once doubted this, thinking that the
soul came immediately from God by infusion; but, forty-
six years ago, I was convinced of my error by Fletcher's
Appeal. As ‘‘all nations are made of one blood, have the
same nature, from the same source, it follows that human
nature, as such, is alike—is the same, in every age—in
every clime. No one doubts this, who is engaged in send-
ing or conveying the news of salvation to distant barbarous
climes.’? Well, then, we have received our common na-
ture from the first man; and as he was in his fallen, lapsed
state, so are we. We bear his image. We are like him
in a moral, mental, and physical point of view.

2. The nature which we have received from him is
deeply and sinfully depraved. This sinful, dire depravity
is well and strongly expressed by our Church in her seventh
article of religion. It is there defined to be «the corruption
of the nature of every man that naturally is engendered of
the offspring of Adam, whereby man is very far gone from
original righteousness, and of his own nature inclined to
evil, and that continually.”” This description of human
nature as it is, and as we have received it by nature through
generation, is so full and perfect that it needs no explana-
tory comment. This (as the doctrine of sinful depravity)
is held, also, in the same words by the Church of England,
and the Protestant Episcopal Church of America.

3. From Adam we inherit trouble and sorrow: «Man
that is born of a woman is of few days, and is full of
trouble. He cometh forth like a flower, and is cut down:
he fleeth, also, as a shadow, and continueth not.’’ How
emphatic—how full—how true to the life, is this descrip-
tion of man as he is, and as he always has been! It can-
not be added to, nor may we take from it: it is perfect,
and every man knows it to be true.

4, As the descendants of fallen Adam, how ignorant are
124 THE NATURAL AND SPIRITUAL MAN.

we! How little of God, or the things of the. Spirit of
God, do we know! ‘The natural man (man as he is by
nature) receiveth not the things of the Spirit of God, for
they are foolishness to him, and he cannot know them ;’’
and wherefore? ‘* because they are spiritually discerned.”’
Unassisted reason, with the aids of human learning, can-
not so illuminate and expand the human mind as to enable
the natural man to see, and, understandingly, receive the
things. of the Spirit. Verily, “the world by wisdom
knew not God.’”’ Look at Egypt, Rome, and polished
Greece. Could either of them—could all of them together,
give a satisfactory answer to the plain question, How
many gods are there? or inform man what he must do to
be saved?

It would illy become one who has suffered so much
inconvenience from the want of learning, to utter a word
against it. All we mean to say is, that it never did, and
never can so change the nature of men, as to make them
Christians, in the proper sense, or qualify them to minister
in holy things. So that, if we would attain to the knowl-
edge of the only true God, and Jesus, whom he hath sent,
we must have something that has not come from Adam by
nature, through generation; for natural ability never can
meet moral requirements.

5. As the offspring of Adam, we are under the sentence
of death. And what is death, but the penal forfeiture of
life? By man (Adam) came death. If it be a debt, it is
a debt of forfeiture, «‘and due,’’ as Fletcher remarks, «not
to nature, but to stern, unyielding justice.” We enter the
journey of life under the sentence of death, and the whole
journey stretches along the ‘‘valley of the shadow of
death,” while on either hand, before and behind, dusky
shades appear. Some of the antediluvians had a long
journey through this gloomy vale; but thousands of years
have rolled away since the record was made, «And all the
THE NATURAL AND SPIRITUAL MAN. 125

days of Methuselah were nine hundred, sixty and nine
years, and he died.”

Well, then, we come again to the conclusion, that we
have the image of the earthy—that as Adam was, so are we.
Here all is gloom; and if no further discoveries had been
made, or could be obtained, respecting the character and
final destination of man, we should sink down into dark
despondency, and, with the poor, bewildered infidel, wish
that we never had been born; but, thanks be to God,
through our Lord Jesus Christ, the star in the east appears,
and the Sun of rigliteousness ariseth with healing in his
wings.

II. We now take up our second proposition: to take a
view of the second man, &c.

And ‘here we see Jesus, the God-man, of whom the
apostle asserts that he was “a quickening Spirit,” «the
Lord from heaven,” and, therefore, not ‘earthy,’’ but
“heavenly.”? In him we see the two distinct natures
united—the divine and human. To my mind it is clear,
according to Scripture, that Christ had real existence and
personal glory with the Father of lights before the world
was; that he was one in essence with Him who is * from
everlasting to everlasting.”’ He is, therefore, «the bright-
ness of his glory, the express image of his person,’’ « for.
in him dwelleth all the fullness of the Godhead bodily.”
We might produce many more Scripture proofs of the
proper divinity of Christ, but let these suffice.

We have said that Christ is God, truly and properly so.
But is he man, also? Yea, verily, he is man, truly and
properly man; but not in the ordinary course of nature ;
for human nature, entire, as assumed by him, in order to
become our kinsman and surety, was conceived of the
Holy Ghost; and a pure virgin (a princess of the blood
royal) became the mother of this son—this child, whose
name is, ‘Wonderful, The Mighty God;’’ and this

11*
126 THE NATURAL AND SPIRITUAL MAN.

wonderful personage stands at the head of our ruined race,
as the great mediatorial representative—the surety of a
better testament—the repairer of the breach—the restorer
of paths to dwell in. The periods of promises and proph-
ecies, of types and shadows, had passed, and the fullness
of the time, the period of consummation, had come, and
“God sent forth his Son, made of a woman, made under
the law.” Christ having come forth from the Father, and
come into the world, (by incarnation,) addresseth himself
to the great work which his Father gave him to do, say-
ing, in the language of submissive obedience, «A body
hast thou prepared me: lo! I come to do thy will.” And
this is his language as the second man. The great Medi-
ator was (in his incarnation) made under the law, that he
might magnify and make it honorable; and, by so doing,
redeem those that were under the law. We think that it
was the law of the first covenant under which the second
Adam (Christ) was made; for that was the law under
which the penalty had been incurred—under which man-
kind were held in a state of condemnation. It was by the
transgression of that law (by one) that judgment came
upon all men to condemnation; so, by the perfectly sinless
obedience (of one) the free gift came, or cometh, upon all
men, to justification. Christ knew no sin; he was holy,
harmless, and undefiled, and, therefore, his obedience was
perfect; and this obedience rendered for man by the great
Mediator and surety, was such as God, the Father, ap-
proved. Hence the voice from heaven, ‘ This is my be-
loved Son, 72 whom I am well pleased’’—shall we say,
with you? So a great and good man used to say; and,
surely, if God is ever well pleased with man, it is in and
through his Son; and, therefore, he saith, «« Hear ye him.”
But in all this great transaction, the claims of justice are
never lost sight of. Hence, sufferings and death were a
part, and an important part, of the obedience which he
THE NATURAL AND SPIRITUAL MAN. 127

performed as Mediator: ‘« He became obedient unto death,
even the death of the cross.’’ For four thousand years
Christ had been set forth in promises, prophecies, types,
and shadows; in which divinity and humanity, both
united in the same person, often appear in the character
and work of the promised Messiah, while the «Spirit of
Christ,” in the prophets, ‘testified beforehand the suffer-
ings of Christ, and the glory that should follow.”

Christ explains this whole matter to his disciples after
his resurrection. Having ‘opened their understanding that
they might understand the Scriptures,”’ he said, «* Thus it
is written, and thus it behooved Christ to suffer and to rise
from the dead ;”’ and again, ‘* Ought not Christ to have suf-
fered these things, and to enter into his glory?”’ St. Paul
testified both to small and great only what «the prophets
and Moses did say should come: that Christ should suffer,
and that he should be the first that should rise from the
dead ;”’ and that ‘*it became him, for whom are all things,
and by whom are all things, in bringing many sons to
glory, to make the Captain of their salvation perfect
through suffering ;’’ and sums up the whole of the sacri-
ficial code, and the design of Christ’s sufferings and death,
in Hebrew xiii, 11, 12: «For the bodies of those beasts
whose blood is brought into the sanctuary by the high
priest for sin, are burnt without the camp. Wherefore,
Jesus, also, that he might sanctify the people with his own
blood suffered without the gate;” so that we may safely
conclude, that the last great act of obedience on the part of
the great Redeemer was, that of giving himself an offering
and sacrifice to God, for a sweet smelling savor.

Do we inquire what perfection in God—what principle
in the divine government required all this in order to
human redemption and salvation? We answer, Justice,
stern, unyielding justice; for Christ being now set forth a
propitiatory sacrifice for sins that are past, ‘God can be
128 THE NATURAL AND SPIRITUAL MAN.

just, and the justifier of him that believeth in Christ,” and
receive into divine favor all that come to God by him.

And now let a world of sinners lost in Adam, but
redeemed by Christ, come and behold the wonders of
redemption: ‘For God so loved the world, that he gave
his only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life. For God
sent not his Son into the world to condemn the world,
but that the world through him might be saved.”’ God is
well pleased in him, and, through him, looks with com-
placency on man. But what wonders are here! It pleased
the Lord to bruise and put that Son to grief—to make his
soul an offering for sin—to wound him for our transgres-
sions—to bruise him for our iniquity—to lay the chastise-
ment of our peace upon him, that we might be healed
“by his stripes! And, O, the lovely Jesus!—the meek,
the lamb-like Son of God! He endures contradiction
of sinners against himself—he gives his ‘back to the
smiters,”’ and his ‘“‘cheeks to them that plucked off the
hair’”’—he hides not his «face from shame and spitting.’
Finally: “‘he is led as a sheep to the slaughter, and,
like a lamb, dumb before his shearer, so he opens not
his mouth.” ‘The cup which my Father hath given me,
shall I not drink it?’ And having drunk the cup, he
exclaims, “Ir 1s FINISHED, and gives up the ghost.”
The law is made honorable—justice is satisfied, and man
redeemed from the curse of the law, Christ having been
made a curse for him:

«Here the whole Deity is known,
Nor dares a creature guess,
Which of the glories brightest shone,
The justice or the grace.”

But it may be asked, ** Did Christ, as the great Mediator,
by the obedience which he performed and the vicarious,
sacrificial death which he died, place all men under the
THE NATURAL AND SPIRITUAL MAN. 129

new covenant provisions, so as to place salvation before
them, and put it in their reach?’? We answer, une-
quivocally and unhesitatingly, He did. For if “by the
offense of one, judgment came upon all men” under the
first covenant, ‘‘ even so, by the righteousness of one, the
Sree gift came upon ail men,” under the second covenant.
And let it not be forgotten, that it was by the grace of God
that Christ * tasted death for every man’’—that he ‘gave
himself a ransom for all.” Hence we safely assert, that
the grace of God that **bringeth salvation to a/Z men hath
appeared.”’ O, then, let no son of Adam reject, or receive
this grace in vain; for it bringeth salvation.

Here is a system of grace, and grace beforehand with
human ability, or exertion. ‘It preventeth man that he
may have a good will, and worketh with him when he hath
that will.” So that it is by grace that man hath power to
comply with the terms of salvation, or reject the counsel
of God against himself. The grace of God by Christ
Jesus, reaches down and takes hold of man in his low
estate of mental, moral, and physical degradation, in order
to raise him up, illuminate, pardon, purify, and reinstate
him in the favor and image of God, which he lost in Adam,
and from which he had become further removed by actual
transgression. We allow, indeed, that « there is a spirit in
man,”’ which, doubtless, implies a capacity to receive, but
yet it is the ‘inspiration of the Almighty that giveth them
understanding.”” This inspiration is illuminating, quick-
ening or life-giving, and purifying, and comes from God,
through Christ, by the Holy Ghost; a measure of which
is given to every man to profit withal. And thus

“Jesus, in whom the Godhead’s rays
Beam forth in mildest majesty,”

becomes the light of the world, and the life of men. And
so John the Baptist bears witness of him, that all men
through him might believe. Faith, then, by which the
130 THE NATURAL AND SPIRITUAL MAN.

testimony which God hath given of his Son is cordially
received—faith, apprehending and receiving Christ, and
God as he was in Christ reconciling the world to himself,
is the condition of justification and salvation under the new
covenant.. Let the sinner, then, come to Christ, with a
broken spirit and a contrite heart, confessing and forsaking
his sins, and claiming an interest in the matchless merit
of a Savior’s dying love, and he shall be justified freely
through the redemption that is in Christ Jesus. Justifica-
tion implies the pardon of sins that are past—removes
personal guilt—puts the pardoned sinner in a state of recon-
ciliation with God. He now has peace with God, and is
delivered from the spirit of bondage unto fear. In this
grace he stands and rejoices in hope of the glory of God.
But the grace imparted and received, in justification, must
be improved by faith—working faith; for faith that works
not by love, purifying the heart, is dead—is good for noth-
ing. For as Dr. Watts saith,
“Faith must obey the Father’s will,
As well as trust his grace.”

Be it known, then, that those who have received the grace
of God in justification, being quickened into spiritual life,
are required to improve that grace, and advance in the
same, by adding to ‘faith, virtue; and to virtue, knowl-
edge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness,
brotherly kindness; and to brotherly kindness, charity.”

Thus sanctification commences in illumination and jus-
tification, and goes on in the soul in proportion as the
believer grows in grace; for it is a gradual, progressive
work of the Spirit and grace of God: “First the blade,
then the ear, after that the full corn in the ear.”” The babe
becomes a young man—the young man a father; the de-
posited leaven spreads, or is diffused through the whole
lump; the roots of bitterness are all extracted; and thus
THE NATURAL AND SPIRITUAL MAN. 131

improving the grace of God, and growing therein, we
put off the old man and put on the new man; for while by
faith we behold as ina glass the glory of God, we are
changed into the same image, and become new creatures in
Christ Jesus.

And now what is wanting but the Spirit—the Holy
Ghost, witnessing to the work, and affixing the seal?
When all the-graces of the Spirit appear—as-love, peace,
joy—this witness of the Spirit is, for the most part, direct
and instantaneous, and is received by faith; for, saith the
aposile, ‘* After that ye believed, ye were sealed with that
holy Spirit of promise.”” While the soul is waiting, look-
ing, longing, breathing after God, and all the mind that
was in Christ, the Spirit takes some “ exceeding great
and precious promise,” and applies it to the hungering
and thirsting soul, saying, ‘‘ According to thy faith, so be
it unto thee.” The anxious soul replies, «* Behold thy
servant: be it unto me even as thou sayest.” The Spirit
says, ‘“‘This is thine.’ Faith says, “It is mine,’ and
gives all the glory to God. ‘* Now He is mine, and I am
his.”

So the old Methodist divines believed and taught that
sanctification was both gradual and instantaneous—gradual
in its rise, progress, and developments; and instantaneous
in its consummation, witness, and seal. One of the most
profound divines I ever knew, according to years, Rev.
Samuel Parker, used to say, that ‘the grace of God by
Christ preventing us, and working with us, if duly im-
proved by us, in the exercise of obedient faith, could not
fail to gain a complete ascendancy, so that where sin hath
abounded grace shall much more abound.’’*

* Of dear Parker, permit me to say, that he wasa most amiable and
interesting youth. We were boys together, and both began to study
divinity together in an old-fashioned Methodist Sunday school, near
sixty years ago, with the Testament and a Scriptural Catechism
132 THE NATURAL AND SPIRITUAL MAN.

‘But the body, too, as it has borne the image of the
earthy, shall, also, bear the image of the heavenly—shall
bear the image of Christ, in his glorifed humanity; for
Christ did truly rise again from the dead, and took again
his body, with all things appertaining to the perfection of
man’s nature, wherewith he ascended into heaven; and
there, in glorified humanity, he appears; and in that nature
and form, no doubt, he will be revealed from heaven, with
his mighty angels. Christ, as exalted to the right hand
of the throne of the Majesty in heaven, and glorified in
human nature, hath all power in heaven and earth; is the
source of spiritual life, and-has power to impart, or restore,
natural life, reorganize the human body, and reunite mat-
ter and spirit, soul and body, after having been long sep-
arated by death. All this he has done. Having power
over all flesh, he rose from the dead to die no more, and so
became the first fruits of them that slept. Rejoice in this,
O Christian; for «if the Spirit of him that raised up
Jesus from the dead dwell in you, he that raised up Christ
from the dead shall, also, quicken your mortal body, by
his Spirit that dwelleth in you.’’ The saints are dear to
Christ. Is he the head? They are the members of his
body. Is. he the vine? They are branches in him.
Does he live? They shall live, also; for. their life is hid
with Christ in God. In death, they but sleep in him.
And when he shall descend with a shout, with the voice of
the archangel and the trump of God, he will bring them
with him, change their vile body, and fashion it like his
glorious body. ‘‘'Then will he be glorified in his saints,

before us. We became men, preachers, presiding elders, and dele-
gates to General conference together. We labored, suffered, and
sympathized with each other, in the western wilds, more than forty
years ago. Ah! I loved him much. But more than twenty years,
are gone since the Master called him hence; while I am still here,
with the mere shreds of my former self.
PERFECT LOVE. 133

and admired by all them that believe.”” But we feel-as if
forbidden to pursue this subject further, being. almost struck
blind by the outbeaming of glory. Verily, “It doth not
yet appear what we shall be, but we know that when he
shall: appear, we shall be like him, for we shall see him as
he is.” ‘Thus far saith Revelation: says faith, «It is
enough.”” Here we cast anchor, and wait for the daylight
of eternity. But we.must now draw the subject to a close.

Beloved brethren, I may have delivered to you my last
message ; for ‘time is shaking me by the hand,”’ and death
is near. In view of this solemn and sublime subject, let
saints rejoice and sinners tremble. The time will come
‘‘when all that are in their graves shall hear the voice of
the Son of God, and come forth: they that have done good
to the resurrection of life, and they that have done evil to
the resurrection of damnation.’’ Only the saints shall par-
ticipate in the glories of the world of light and immor-
tality. Those, and those only, who follow him in the
regeneration shall walk with him in white; but ‘indigna-
tion and wrath upon every soul of man that doeth evil,”
remaining in unbelief and impenitence. And, O Christian
people, remember you are called to be saints; that is,
holy ones. He that hath called you is holy; so be ye
holy in all holy conversation and godliness, looking for,
and hastening to, the coming of the Lord. The grace of
our Lord Jesus Christ be with you all. Amen.

SERMON VII.
BY REV. ELMORE YOCUM.
PERFECT LOVE.
Perfect love casteth out fear,” 1 John iv, 18.
In the whole range of doctrines taught in the Bible,
none is more clearly pe or stamped with greater
134 PERFECT LOVE.

importance, than “ holiness ;”’ that “« holiness without which
no man shall see the Lord.” It is taught under a variety
of terms, as “ perfection,” ‘“ sanctification,” ‘purity of
heart,” ‘‘ assurance of faith,” «perfect love,’’ dc. Love
is the crowning grace, and a perfection of this grace is
the highest glory of Christianity. A subject of greater
interest, and more general importance than this, could not
be presented, and in its discussion we will notice,

I, Tue nature oF Perrect Love.

Some set the mark too low, and suppose they enjoy this
blessing when first justified; or that it consists in ecstasy
of feeling. Others set the mark too high, and discourage
themselves and others from seeking it. The true standard
is laid down by the apostle in the words of the text, perfect
love ; not perfect obedience to the law of works; not even
perfect legal obedience to the moral law; not perfect
knowledge; but perfect conformity to the evangelical law
of the Gospel, which is love. ‘‘Love-is the fulfilling of
the law.’’ It would be very difficult for us to show, how
many weaknesses, infirmities, and errors, are consistent
with perfect love; and even love is not perfect absolutely,
or in a sense that it does not admit of increase. Certainly
there is no point in love to God, however exalted in time,
or eternity, beyond which the Christian may not pass.
All orthodox Churches admit the doctrine of total deprav-
ity, and yet teach that the totally depraved may be ad-
vancing in iniquity; and may we not, with equal pro-
priety, teach that the wholly sanctified may be constantly
growing in the knowledge and love of God. And, as
a man of wealth is capable of accumulating property much
more easily and abundantly than a poor man, so the sancti-
fied Christian may advance with less difficulty and greater
strength in the acquisition of heavenly treasure, because
his facilities for growing in grace and in the knowledge of
our Lord Jesus Christ are vastly increased.
PERFECT LOVE. 135

In what sense, then, may Jove be said to be perfect ?
Simply in this, that it is now the reigning and ruling
principle of the soul, and ‘ casteth out” every opposing
principle. «Perfect love casteth out fear’”—all torment-
ing fear, as, 1. The fear of reproach. 2. Fear of want.
3. Fear of death. 4. Fear, or dread of judgment. It
will be perceived that this is a very happy state of mind.
Free from all anxiety and care, the soul rests ealmly in God.

“O that I now the rest might know,
Believe and enter in;
Now, Savior, now, the power bestow,
And let me cease from sin.”

Il. WHEN May THIS BLESSING BE OBTAINED ?

While Christians generally admit the necessity of entire
sanctification, many suppose it cannot be obtained until
death. ‘That most Christians do not experience the bless-
ing until that late hour may be true; but it is a melancholy
truth that so few seek to be stars of the first magnitude in
the kingdom of God. A brief view of a few of the prom-
ises, commands, examples, and prayers of Scripture, may
satisfy us that this blessing may be obtained before death,
and may be enjoyed at any time, when sought in a Scrip-
tural way.

1. Zhe promises: “Phen will I sprinkle clean water
upon you: from all your filthiness, and from all your idols,
will I cleanse you;’’ “The oath which he sware to our
father Abraham, that he would grant unto us, being de-
livered out of the hand of our enemies, to serve him with-
out fear, in holiness and righteousness, all the days of our
life; «If we walk in the light, as he is in the light, we
have fellowship one with another, and the blood of Jesus
Christ, his Son, cleanseth us from all sin;” “If we con-
fess our sins, he is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness.” These
136 PERFECT LOVE.

promises all embrace a full and present salvation from
all sin, to be enjoyed ‘‘all the days of our life.”

2. The commands: ‘Thou shalt love the Lord thy
God with all thy heart;’? ««Be ye holy;” ‘Serve him
with a perfect heart;’’ **Be perfect,” &c. These com-
mands refer only to the present time, and require imme-
diate obedience.

3. The prayers: ‘‘Create in me a clean heart;” “ FPa-
ther, sanctify them through thy truth ;’’ and in the same
prayer our Savior says, “‘I pray not that thou shouldst
take them out of the world, but that thou shouldst keep
them from the evil;’’ «‘ May the very God of peace sanc-
tify you wholly; and I pray God your whole spirit, soul
and body, be preserved blameless unto the coming of our
Lord Jesus Christ.” The apostle. fixes the meaning of
his prayer in reference to this point in the last clause,
‘sand preserve you blameless until the coming of our
Lord Jesus Christ,” or until death. It would be pre-
sumption to suppose David, the Savior, and St. Paul, did
not expect the fulfillment of their prayers, and equally so
to suppose they prayed for death, which must have been
the case if entire sanctification cannot be experienced until
death.

4. The examples: ‘* Enoch walked with God;’’ «* Noah
was perfect in his generation ;”’ “‘ Job was a perfect man ;””
‘‘Mark the perfect man,’ says David. Simeon and
Anna, Zecharias and Elizabeth, were righteous before
God, ‘walking in all the commandments and ordinances
of the Lord blameless.’ And the apostle says, «Let as
many as be perfect be thus minded.”” These all were per-
fect, according to the dispensation in which they lived.
But some say, these were inspired men, and inquire,
Where are your witnesses now? If there were none, it
would not disprove the doctrine; but a cloud of witnesses
PERFECT LOVE. 137

are before us, in whose life and conversation nothing has
appeared to contradict their profession. Among these we
may mention the names of Fletcher, Bramwell, Carvosso,
Abbott, Payson, Fisk, James B. Taylor, Lady Maxwell,
Mrs. Fletcher, Hester Ann Rogers, and Mrs. Edwards.

Mr. Wesley says: ‘Four or five and forty years ago,
when I had no distinct views of what the apostle meant by
exhorting us to ‘leave the principles of the doctrine of.
Christ, and go on unto perfection,’ two or three persons in
London, whom I knew to be truly sincere, desired to give
me some account of their experience. It appeared exceed-
‘ing strange, being different from any thing I had heard be-
fore, but exactly similar to the preceding account of entire
sanctification. The next year, two or three more persons
at Bristol, and two or three in Kingswood, coming to me
severally, gave me exactly the same account of their expe-
rience. A few years after, I desired all those in London
to come to me all together, at the Foundery. That I might
be thoroughly satisfied, I desired that man of God, Thomas
Walsh, to be present with me. When we met, first one,
then the other of us, asked them the most searching ques-
tions we could devise. They answered every one without
hesitation, and with the utmost simplicity ; so that we were
fully persuaded they did not deceive themselves. In the
years 1759, 1760, 1761, and 1762, their numbers multiplied
exceedingly, not only in London and Bristol, but in various
parts of Ireland, as well as England. Not trusting in the
testimony of others, I carefully examined most of these
myself; and in London alone, I found six hundred and
fifty-two members of our society, who were exceedingly
clear in their experience, and of whose testimony I could
see no reason to doubt.”

But, from Mr. Wesley’s day, we may come down to
our own times. Recent publications show a revival of
this experience of the deen nee of God, not only in
188 PERFECT LOVE.

England and Ireland, but in America. In our own Church
and others, we seldom hear of a revival in which wit-
nesses of perfect love are not raised up. May the work
spread, until it shall be as common to hear of souls
cleansed as sinners converted.

III. How is tr To BE soveut?

The answer is,

1. By faith. The word says “‘Sanetified by. faith.”
There are two errors into which some seekers fall. 1. Ex-
pecting the witness before they believe, and refusing to
believe without a sign. This is expecting the end without
the use of the means. The language of faith is, not that
he has done, or that he will do the work, but that he doeth
it. 2. Another error, perhaps still more common, is seek-
ing in a legal manner. The language of those who fall
into this error is, “I am not good enough—I must fast,
pray, read, deny self, and make great efforts, and great
reformation before I can expect the blessing.”” These
things are good and acceptable to God; but not when
they are thrown between the soul and Christ. Will not
God take the will for the deed? Is there not a shorter
way—the way of direct access to God by faith, without
the deeds of the law? But this faith implies,

2. Entire consecration to God. This consecration
should be, -1. Deliberate. Do I firmly believe in the
doctrine? Am I willing to live a holy life? Do I sin-
cerely repent of the remaining corruption of my nature?
Can I give up the dearest idol? Do I hunger and thirst
after righteousness? Then, Lord, I give myself to thee.
I am thy servant, thou hast redeemed me. 2. Universal.
All must be dedicated. ‘TI beseech you, therefore, breth-
ren, by the mercies of God, that ye present your bodies a
living sacrifice.”” There should be no reservation; all
must be laid on the altar of God—soul, body, and estate,
time, friends, and influence—aLu. 3. Perpetual. It is not
PERFECT LOVE. 139

an experiment to be tried for a time, and then abandoned.
It is made for all coming time.
“Our souls and bodies we resign,
With joy we render thee
Our all, no longer ours, but thine
To all eternity.”

A consecration thus made, embracing all the promises
of God, including all our powers, acts, and possessions of
body, mind, and estate, without any reserve, either in
objects, time, or place, which contemplates its fulfillment
in the divine, and not in human strength, is substantially
that practical act of faith in God which cannot fail to
meet with his approbation, and which he will accompany
with the witness of his Spirit. «Faithful is he that calleth
you, who, also, will do it.” And now, dear reader, why
tarriest thou? ‘Arise, shine, for thy light is come.”
Enter this moment into the promised inheritance. If the
blessing is obtained by simple faith, why delay? Let
every motive be brought to bear this moment on thy heart.
“Behold now is the day of salvation.” Only believe, and
the blessing is thine.

“* Faith, mighty faith, the promise sees,

And looks to that alone;

Laughs at impossibilities,
And cries, It shall be done.

Tis done; thou dost this moment save
With full salvation bliss;

Redemption through thy blood I have,
And spotless love and peace.”

Even so, come, Lord Jesus. Amen.
140 CHRIST’S DEATH VICARIOUS.

SERMON VIII.
BY REV. WILLIAM H. RAPER.
CHRIST’S DEATH VICARIOUS.

“When thou shalt make his soul an offering for sin,” Isaiah liii, 10.

«‘Or whom speaketh the prophet this? of himself, or of
some other man? Then Philip opened his mouth, and
began at the same Scripture, and preached unto him Jesus.”
Yes, my brethren, this whole chapter belongs to Jesus,
and none else. He it was who bore ‘our griefs, and car-
ried our sorrows’’—who was ‘wounded for our trans-
gressions, and bruised for our iniquities.” Yes, and “we
hid as it were our faces from him”’—we ‘despised and
rejected him.’’ And yet, notwithstanding all this, he
consented to be made an offering for sin. The holy—the
innocent Jesus, whose nature was deathless, because it had
ever been sinless, was by no law of God under obligation
to die for himself; otherwise, he could not have died meri-
toriously for others. Being free from all natural and penal
obligation to die on his own account, he was at full liberty
to assume the obligation for others. His death was an act
of obedience: ‘‘He became obedient unto death.’’ It was
not to human law that he forfeited his life; for his judge
said, “I find no fault in him;’’ «I am innocent of the
blood of this just person.”” And he who betrayed him
said, ‘I have betrayed innocent blood.” The law of his
physical nature had no demands on his life. He, himself,
said, “‘ No man taketh my life from me—I lay it down of
myself.”” As much as to say, ‘¢ My life is immortal; yet
I, of my own self, consent to render it vulnerable.” His
death, so far as man was an agent in it, was a downright
murder. That which he suffered at the hands of his ene-
mies, was no part of his meritorious sufferings. The Jews
were officious intermeddlers in inflicting his death. There
CHRIST’S DEATH VICARIOUS. 141

was another cause at work, though unseen to man, that
would have effected it. The invisible cup, in the hand of
the Lord, contained the dreadful cause. The cup of woe—
of trembling—of sorrows untold—of death in its most dire-
ful form, prepared by justice for a guilty world, and which
his Father gave to him in the garden of Gethsemane, and in
receiving which he exclaimed, ‘‘O my Father, if it be pos-
sible, let this cup pass from me ;”’ but ‘if this cup may not
pass, except I drink it, thy will be done.” In that cup was
summed up that awful debt of suffering and death, contracted
by our sinful race, and which we could not have paid and
survived. But Christ having become our surety, in view
of our insolvency, paid the debt for us, and now offers us
the indemnity. O, thou immortal spirit of man! accept
the indemnity and live—reject it and die!

My object in reading this text, is to show,

I. TuaT THE DEATH oF CHRIST WAS SACRIFICIAL.

II. Tuar 1T was OFFERED To Gop.

Ill. Twat ir was OFFERED IN OUR STEAD; and, that
the vicarious principle is found in the religious sacrifices
of all the nations of antiquity; which will go far to
prove that it was an essential element of the primitive
religion of man; and, consequently, an essential doctrine of
Christianity, inasmuch as Christianity is primitive religion
restored. :

And, first, that the death of Christ was sacrificial, we
only need consult the following texts of Seripture: « But
now, once, in the end of the world, hath he appeared, to
put away sin by the sacrifice of himself.’’ He officiated
at the altar as priest; himself was the sacrifice offered.
The work was all his own. The merit his; and to him
be all the glory. Again: **But this man, after he had
offered one sacrifice for sins, for ever sat down on the right
hand of God.”’ Once more: ‘For even Christ our Pass-
over is sacrificed for us.’’ From the above passages of
142 CHRIST’S DEATH VICARIOUS.

Scripture, it is evident that Christ’s death was not only
sacrificial, but that the sacrifice was a sin-offering, and
made in behalf of man. The latter text is antitypical of
the Israelitish passover, which was instituted on the day
preceding that awful night, when the angel of death, by
the command of God, went forth throughout all the land
of Egypt, and destroyed the first-born of all the families
of Egypt; and, but for the blood-of the paschal lamb, the
sinful Hebrews would have shared the same fate; for when
the angel found on the door-posts the blood of the sacrifice,
he ** passed over,”’ and the plague was not upon them, to
destroy them. So Christ, who, ‘by his own blood, ob-
tained eternal redemption for us,” is our passover; and the
man whose soul is not sprinkled, and sanctified by this
blood, must be * punished with everlasting destruction from
the presence of the Lord, and from the glory of his power ;”’
whilst he that is sealed with this token of blood, shall be
spared, ‘as a man spareth his own son that serveth him.”

Our second proposition is, that the death of Christ was
a sacrifice offered to God. The offering was made to
God; not as a martyr who offers his life to bear witness to
the truth ; for, in that case, the testimony is offered to those
to whom the truth is first tendered, and who are to be con-
vinced that it is truth:.in which case, his sacrifice should
have been offered to man. But, as we shall see, it was
offered to God. ‘+ Who, through the Eternal Spirit, offered
himself without spot to God;’’ «And walk in love, as
Christ also hath loved us, and hath given himself for us,
an offering and a sacrifice to God.’’ From these, as well
as from many other passages of the sacred writings, it is
clear, that Christ’s death was a sacrifice made and exhibited
to God for his acceptance. We lay it down as an incon-
trovertible truth, that no religious sacrifice, whatever be the
form of religion, whether ancient or modern, Jewish or
heathen, was offered to any one but the Deity. It is true,
CHRIST’S DEATH VICARIOUS. - 143

that the heathen offered sacrifices to their heroes ; but not
until they were deified. They, likewise, “offered sacrifices
to devils; but these were infernal gods. Deity, and
Deity alone was to be propitiated by their sacrifices. In
all cases whatsoever, they were presented to God, or the
gods against whom they had offended—whose assistance
they wished to obtain, or whose supremacy they intended
to acknowledge.

Now, in these respects, the sacrifices of the heathen
agreed with those of the Jews. Although Moses, the
Jewish lawgiver, regulated the Jewish sacrifices, appoint-
ing the kinds of animals, and directing the mode of offering
them, yet Moses did not originate the institution; for we
find it practiced in the earliest ages. ‘Cain brought of
the fruit of the ground, an offering to the Lord,’”’ by which
he acknowledged the supremacy of Jehovah. But « Abel
brought of the firstlings of his flock,’’ by which he ac-
knowledged himself a sinner, and by which he supplicated
pardon. We find Noah, likewise, erecting an altar unto
God, immediately after he came out of the ark. Now, all
these offerings, the blood of which was supposed to speak
in behalf of the offender, were presented to the Deity.
The blood of Abel’s offering spake to God in ‘his behalf;
but the blood of Jesus ‘speaketh better things than that
of Abel.””

This leads us, thirdly, to remark, that these sacrifices
were all, in every case where blood was shed, offered 1n
THE STEAD OF THE OFFENDER, and that by them he was
released from the obligation to atone for his own guilt,
by dying himself. The sacrifice was the price paid for
the offender’s ransom. ‘This constitutes their vicarious
character.

The practice of offering religious sacrifices to Deity,
was a universal practice among all the nations of antiquity.
This fact cannot be doubted by the student of history.
144 CHRIST’S DEATH VICARIOUS.

Egypt, Chaldea, Phenicia, Greece, Gaul, Rome, Car-
thage, Britain, and all the Isles of the Mediterranean sea,
had their sacrifices, which they offered to the avenging
gods. Now, as universal as was the practice of offering
sacrifices, so universal was their vicarious character.
‘When Agathocles defeated two Carthagenian armies, he
drove the fugitives within the walls of their city. Being
in great consternation, they assembled for consultation, and
to devise the best means of defense. After much deliber-
ation, they resolved that, as the cause of their calamities
was the anger of Saturn, who, being incensed at them for
- having offered the children of slaves and strangers, in place
of their own, their duty was to sacrifice, forthwith, two
hundred children of the best families in Carthage, in order-
to propitiate the avenging god, and to obtain favor and
assistance in that critical moment; and the decree was
forthwith put into execution. The offering of the white
bull, by the Egyptians, was a vicarious sacrifice. The man-
ner of it was as follows: The owner of the bull, when he
wished to present to Apis, his god, a sacrifice for his sins,
was exceedingly careful to see that the animal was purely
white. He then delivered it to a priest, appointed for
that express purpose, who examined every part of its
body, to ascertain if there were any black hairs upon it.
If so, it was rejected; if not, he delivered it to the priest
of the altar, who required the owner to place his hands on
the head of the animal, and to confess his sins, and his
desert of death on account thereof. By placing his hands
on the head of the sacrifice, he transferred his sins to the
beast, whose blood was then shed, as the ransom price for
his life. Here the vicarious principle is clearly manifest;
but not more so than in all the offerings of other nations.
I feel myself fully sustained by history, in laying it down
as an incontrovertible truth, that in all the bloody sacri-
fices of the Jews and heathen, the sacrifice was offered
CHRIST’S DEATH VICARIOUS. 145

direct to God, or their gods, and that the life of the victim
was offered in Jiew of the life of the owner. No, not a
nation can be found, whose religious sacrifices of life and
blood did not present the vicarious principle in bold relief.
This being true, how shall we account for it? What cause
could have produced such an entire unanimity of practice ?
A practice that prevailed from the head of the Ganges to
the Pillars of Hercules, and from the Arctic ocean to the
Cape of Good Hope: from Moses to Josephus, and from
Sanconiathon to Mr. Rollin, we learn the fact. All the
reasons that I have met with by which authors have
attempted to account for the remarkable agreement in these
two features of ancient sacrifices, may be summed up in
the two following, to wit: Either that ‘the perception of
a common principle led all men to adopt the practice, or
that God instituted it as an essential element in that system
of religion which he gave to the first generation of men.”
If the first reason be a correct one, that by the perception
of a common principle all men were led to adopt the prac-
tice, then must it have been by the principle of intuition ;
which, having once been common to the intellectual consti-
tution of man, would have continued, and which, of neces-
sity, must still exist, thereby excluding the possibility of a
difference of opinion on the great question of the vicarious
atonement made by the sacrifice of Christ; but as no such
common perception now exists, it is reasonable to con-
clude that it never did exist; and there being no adequate
cause for such a universal effect, so far as we can perceive,
it follows that God instituted the rite, and gave it to the
first man to observe, and hand down to his posterity; and,
inasmuch as the duty to offer in sacrifice the life of a pure
animal for the sin of his soul was ordained by God, man
discharged the duty under a sense of moral obligation,
which gave it force and perpetuity.

Shem, Japheth, and Ham, were three prime roots,
13
146 CHRIST’S DEATH VICARIOUS.

whence sprang all the nations of the earth. They received
the true religion from Noah, their father, who was cotem-
porary with Methuselah five hundred and ninety-nine
years; and Methuselah being cotemporary with Adam
two hundred and eighty-three years, was capable of giving
to Noah all he had learned of Adam. Now, when the
national branches shot off from the three generative roots,
and had separated from each other, and settled in distant
countries, a few generations produced vain speculations in
theology, that greatly mutilated the beautiful original they
had received from their ancestors. Most of the nations
went so far in changing and adding to the original draft,
that most of its former suitableness to the moral wants of
man was obliterated, and nearly all its power to make him
a virtuous being destroyed. Three essential elements of
the original system remained, defying even speculation,
superstition, and vice, to destroy them: these were sin-
offerings—their being made directly to God, and their
vicarious character. It is a main part of the present dis-
course to account for the remarkable preservation of these
three doctrines, which we shall now attempt to do.

Man having been created a holy being, was, conse-
quently, a happy being: holiness being the subordinate
cause of his happiness. When he sinned against his Cre-
ator he lost his holiness, and, by consequence, his hap-
piness; for happiness being the end of his being, and
holiness the means to attain it, when he sinned he lost
both. God having no more pleasure in his misery and
death than he had in the sin that caused them, was indueed
to seek his restoration. This could not be done, except in
accordance with the rules of his administration. Those
rules were contained in that form of government under
which man was created, which prescribed his duty and
guarantied his rights, and was called a covenant. Now
a covenant is only binding while both of the parties keep
CHRIST’S DEATH VICARIOUS. 147

to the contract. Man broke the contract, and forfeited his
rights, and the protection secured by the covenant. Being
guilty, he needed pardon; being morally polluted, he
needed purifying; being under sentence of death, he
needed redemption. Now, the rules for the administration
provided for no such wants; for pardon, sanctification, and
a resurrection were alike unknown in that code. To have
granted them would have been unlawful; they not being
provided for by law. God having still in view the end of:
man’s creation, namely, his happiness, resolved on a new
scheme for that purpose, which could not be carried into
effect without a modification of the existing covenant,
which, in effect, would amount to a ‘*new covenant.’’
What shall be done to make way for this new modification
of law, or new covenant? Shall the first be repealed, or
set aside?’ This would be violating eternal rectitude; for
to repeal that which is infinitely right, (and God’s laws are
so,) would be infinitely wrong. What is to be done?
Why let those parts of the covenant which have penal
claims on man be satisfied, and the way will then be open
for a newly modified system, in which provision shall be
made for means and agencies necessary for the restoration
of man to a state of holiness, that the final end of his
being may be accomplished.

But what is the price of man’s redemption? We an-
swer, a full equivalent—life for life. Who will pay the
price? A voice from the bosom of the Father answers,
«7 will.” In what way? «*My soul shall be made an
offering for sin.” This offer was accepted—the first
covenant satisfied; and man being “bought with a price,”
he was transferred to the new covenant, which made am-
ple provision for him as a sinner, that he might be saved.
This new covenant is a credit system: it grants great priv-
ileges to us on the suretiship of the Son of God, who,
on our insolvency being ascertained, came forward and
148 CHRIST’S DEATH VICARIOUS.

paid down the price, by ‘offering himself, without spot,
to God.”

Although this new scheme was perfect in the mind of
Jehovah, man was only intrusted with a rough draft,
which was gradually filled up until the fullness of time
came, when that which, in a great degree, ‘‘had been hid
from ages, was made known.’ But this rough draft, or par-
tial revelation of God’s method of saving sinners, contained
all the essential parts of the plan. A vicarious sacrifice,
offered to God, was the first element; faith in the end of
that sacrifice was the second. Now, as ‘ Christ is the end
of the sacrificial law for righteousness to every one that be-
lieveth,”’ it is but reasonable to suppose that when God
ordained sacrifices, he explained the end, or design thereof.
This is his usual method, as in the case of the passover
given to the Jews, and that of the supper ordained by
Christ, who said, ‘* This is, or, this represents my body;
this my blood.” Now, as the sacrifices offered under the
law could not take away sin, (see Heb. x, 4,) they must have
been intended to assist the faith of the offerer to discern
that which could take away sin. That the whole sacrificial
code was a system of faith is very clear. «By faith,
Abel offered unto God a more excellent sacrifice than
Cain,” is in perfect accordance with the sacred history
on this subject.

Now, as the human intellect was so much impaired, and
the understanding darkened by sin, man, in the early ages,
could not have received divine truth by a purely intellectual
course of instruction. This the divine goodness consid-
ered, and, in condescension to man’s weakness, adopted
the plan of similitude, figure, or type. These types
addressed his senses, and assisted his faith to discern the
true sacrifice, concerning which God had instructed him.
Thus he was taught that, as a sinner, he had forfeited his
life, and that his Maker had provided a sacrifice to be
CHRIST’S DEATH VICARIOUS. 149

offered in his stead. Hence, pardon of sin, and exemption
from punishment by the merit of a propitiatory sacri-
fice, were subjects with which he became familiar, which
became indelibly impressed upon his mind, and thus he
was prepared to receive, as his only meritorious sacrifice,
Him, whose ‘soul was made an offering for sin.” The
sacrificial law was our “schoolmaster,’’ to instruct us by
its types and shadows, and to prepare us to receive Christ,
who was the end, or design of that law for righteousness
to all who should accept of him.

This account of the origin of sacrifices, and the purposes
and uses for which they were ordained, appears to us a rea-
sonable one. If they were not intended to prepare the
world’s mind to receive the doctrine of Christ’s sacrificial
offering, we cannot conceive their use, or how they so
universally obtained; or, having obtained, how the opinion
that they atoned for human guilt should have obtained;
for reason cannot perceive any fitness in the death of an
inferior animal expiating for human crime, as there is no
proportion between the life of an irrational animal and
that of aman. This has often been perceived by heathen
philosophers, and led them to ridicule the practice. Take
away Christ as their antitype, and they are ridiculous to
the eye of human reason. But allow them to be the types
of Christ, our propitiation for sin, and then we can per-
ceive their fitness, as exhibiting a wise and gracious plan,
in which * mercy and truth have met together,’’ and where
‘+ righteousness and peace have kissed each other.”’

To sum up all we have said on this subject in a few
words, we would briefly siate, that God, intending to
redeem the world by the vicarious sacrifice of his Son,
instituted the rite of sacrificing pure animals as a religious
service, at the same time explaining the great doctrine to
which it referred. This was well understood by men of

the first ages. But in process of time, the human mind
13*
150 CHRIST’S DEATH VICARIOUS.

became so sensualized, that it lost the substance, whilst it
retained the shadow. It was revived again by Noah; for
by it he ‘*became heir to that righteousness which is by
faith.’ In the dispersion of mankind, it was again lost,
except in that branch of Shem in which we find gAbraham.
When Jacob went down to Egypt and died—his sons
having also died, and their posterity being enslaved by
an idolatrous nation with whom they mixed, their minds
gradually sunk into the views of the Egyptians, and were
more or less imbued with their idolatrous views and feel-
ings; so that when they were left to themselves at the
time Moses went up into the Mount to receive the law,
they made a calf, in imitation of Apis, the god of Egypt,
and instituted a feast to their idol. God found it necessary
to institute a regular code of laws, in which the rite of sac-
yifice was re-enacted. As time rolled on, God revealed
Christ to the prophets, and the light became more and
more clear; so much so, that Isaiah beheld Christ in all his
glorious offices of prophet, priest, and king. In the full-
ness of time, the seed of the woman was born—preached
himself to the people, and, finally, offered himself a sacri-
fice to God, to expiate the guilt of all mankind. The
character of his death was. antitypical of the Mosaic
rituals. In these a pure nature was requisite. So was
Christ pure. A priest offered them. Jesus, our ‘great
high priest, offered himself once for-all.”” The sins of the
offerer were laid on the head of his sacrifice. <¢ Christ
bore our sins in his own body on the tree.’? Those sacri-
fices were offered to God. «+ Christ offered himself, with-
out spot, to God.” The innocent animal died in the place
and stead of the guilty offerer. «« Christ suffered—the just
for the unjust.” <«Scarcely for a righteous (that is, a
merely just) man will one die; yet, peradventure, for a
good man, some would even dare to die. But God com-
mendeth his love toward us, in that, while we were yet
CHRIST’s DEATH VICARIOUS. 151

sinners, Christ died for us.” Why would not one die for
amerely just man? Because the merely just man may be
destitute of benevolence, and thus fall short of being a
good man. And such a man dying, could not enter that
society, of whom it will be said, ‘When I was hungry,
ye fed me,’ and so fall short of heaven. Now he that
dies for another takes his place, and the consequences fol-
lowing, and, therefore, would scarcely die for him. But as
no such results can be feared in dying for a good man,
one would dare to die for him. Now, in the same sense
that one would die for a good man, Christ died for us. It
is clear that he that would die for a good man, would
necessarily die in his stead. It, therefore, follows, that
Christ died in our stead. Glorious truth! A truth as old-
as the fall of man—attested by the religious sacrifices of
all nations—a benefit as extensive as the wants of all men,
and a remedy sufficiently efficacious to heal all the diseases
of human nature. It is, likewise, an indemnity that meets
all the demands of God’s justice, and makes him just in
justifying the sinner who heartily receives the indemnity.

Who can contemplate the immaculate character of the
man Jesus—the disinterested benevolence of his life—
the unparalleled pains and sorrows which he suffered,
and not exclaim, ‘‘ Behold what manner of love?’ Or,
who can contemplate his agony in the garden—his death
on the cross, and think light of sin? But such is the fact.
Jesus calls; but the sinner will not come to him, that he
may have life. Jesus draws near; the sinner flies from
him. Jesus weeps; the sinner laughs. Jesus groans;
the sinner mocks. ‘And they that passed by reviled him,
wagging their heads.”

*‘T ask’d the Heavens, ‘ What foe to God hath done
This unexampled deed?’ The Heavens exclaim,
¢*Twas man; and we in horror snatched the sun
From such a spectacle of guilt and shame.’
152 CHRIST’S DEATH VICARIOUS»

I ask’d the Sea; the Sea in fury boil’d,

And answered with his voice of storms, ‘’ Twas man:
My waves in panic at his crime recoil’d,

Disclosed th’ abyss, and from the centre ran.’
I ask’d the Earth; the Earth replied aghast,

**Twas man; and such pangs my bosom rent,
That still I groan and shudder at the past.’

To man, gay, smiling, thoughtless man, I went,
And ask’d him next. He turn’d a scornful eye,
Shook his proud head, and deign’d me no reply.”

«‘ Now, from the sixth hour, there was darkness over all
ihe land unto the ninth hour. And about the ninth hour,
Jesus cried with a loud voice, saying, Eli, Eli, lama
sabachthani? that is to say, My God, my God, why hast
thou forsaken me?’’ ‘Then were the rocks rent, and the
graves were opened, and the dead came out of their graves.
«« When Jesus had cried again with a loud voice, he yielded
up the ghost.” And the centurion, and they that were
with him, when they saw and heard these things, ex-
claimed, *‘ Surely this was the Son of God.”

And thou, poor, fallen man, for whom he suffered these
things, goest thou on unheeding them. If thou art desti-
tute of gratitude for the greatest of all benefits, have pity
on thyself. Do not despise this Jesus. If thou reject
him, thou art undone; ‘for there remaineth no more (or
no other) sacrifice for sin.” His is the only name by
which thou canst be saved. Neglect him no longer. O,
thou poor, unthinking trifler, be wise for once. Repent in
dust and ashes before God. And if thou dost now repent,
cast off thy fears: ‘* Wherefore, he is able to save all
them to the uttermost, who come to God by him.”’ Come,
O, come now, delay no longer; for behold now is the
accepted time, and behold now is the day of salvation.
Art thou sick and sore broken, he came to “heal the broken
hearted.”’ Art thou bound in affliction and iron, he came
to “set the captives free.’’ Art thou ignorant, he is thy
wisdom to make thee wise. Art thou guilty, he is thy
THE CAUSES AND CURE OF UNBELIEF. 153

righteousness to justify thee—polluted, he is thy sanctifi-
cation to purify thee. Does a prospect of the future present
the cold, damp grave, he is thy redemption to raise thee
from the tomb. Approach him as thy best friend; for he
loved thee when a sinner. Believe on him as thy right-
eousness, and thou shalt be saved. Take him as thy ran-
som, and fear not to trust thy all to him. You were born
a sinner, and it was not your fault: you had no agency in
the cause’ that made you a child of wrath. If you are lost
and cursed from the presence of God, it will not be on
account of your being the polluted offspring of a sinful
parent; but this will be the cause, God provided an all
sufficient Savior, and you rejected him for it is written,
“He that believeth not shall be damned.”? You are dis-
eased; God has provided a remedy; there is no other:
accept it and live—reject it and die. But why will ye die?
Turn ye from your evil ways, and ye shall live.

SERMON IX.
BY REV. JOHN QUIGLEY.
THE CAUSES AND CURE OF UNBELIEF.

“He staggered not at the promise of God through unbelief; but
was strong in faith, giving glory to God,” Rom. iv, 20.

Tue plan of salvation is adapted to the wants of man-
kind in every possible condition in lifé. After furnishing
the necessary instruction, and securing power to act, it
requires faith, only, as the condition of acceptance with
God; and for unbelief, alone, it excludes from the divine
favor. Its language to the most guilty and polluted is,
‘‘ Believe on the Lord Jesus Christ, and thou shalt be
saved ;” ‘ He that believeth, and is baptized, shall be saved ;
but he that believeth not shall be damned.”’
154 THE CAUSES AND CURE OF UNBELIEF.

But though this fundamental doctrine of Christianity is
characterized by great simplicity, there is a great variety
of instrumentalities by which unbelief is propagated, and
by which faith may be cultivated. The interesting facts
connected with the history of our text, furnish instructions
on these subjects well worthy of improvement.

Let it be observed, that God’s promise of future posterity
to Abraham, was contrary to the established order of na-
ture, and opposed to the experience of all mankind; and,
consequently, unsupported by any ground of hope, except
the naked promise, upon the authority of which, alone, it is
said, ‘* He believed in hope.’’ Upon the same authority,
he reversed the decree of nature in his own person; for,
“che-considered not his own body now dead.”’ Having
thus dispensed with all possible embarrassments, he adopted
the promise as full security for the thing promised, and
rejoiced as if it were already in his possession. The
reason of his assurance is seen in that he considered God
able to perform that which he had promised; and the mo-
tives by which he was actuated appear in the fact that he
gave “glory to God.”

Though the great principles of unbelief and faith are
always the same, and invariably produce the same effects;
yet the causes by which they are propagated, vary with
the ceaseless changes of society, and, also, with the nature
of the promises. Hence, it becomes our duty to meet such
difficulties as conflict with the faith of the Church in the
present age, and to develop such facts as may contribute
to her confidence and assurance of hope.

I. Some or THE causes or UNBELIEF amonc CuHRIs-
TIANS OF THE PRESENT AGE.

1. Much of the apostasy which we lament, arises from
hasty and partial views of religion. No matter in what
enterprise we engage, unless we take a comprehensive
view of it in the outset, disappointment and discouragement
THE CAUSES AND CURE OF UNBELIEF,. 155

are inevitable. The apostate soldier had only dreamed of
the spoils of victory, and, consequently, fled from the roar
of battle. ‘The defeated votary of science, had only thought
of the glory reflected from the lofty towers of her temple,
and, consequently, he fainted in the labyrinths near its
base. The many backsliders, and wandering pilgrims of
the cross, but too plainly show that unexpected difficulties
have intercepted their path; difficulties which were over-
looked when they stood at the baptismal font, and swore
eternal allegiance to the King of heaven. Inspired with the
sacred promises of protection in danger, and of success in
battle—enchanted with the hope of love, joy, and peace in
the Holy Ghost, and enraptured with the prospect of the rich
spoils of victory, they were unprepared to take lessons of
mortification and self-abasement—to be counted the filth
and offscouring of the world—to strive, unto blood, against
sin, and to peril even their lives in defense of the cross.
Hence, they turned away, buried their hopes, and sat down
to weep among the tombs.

2. Reference to past sins is frequently the cause of stag-
gering. While it is admitted that lively recollections of the
horrible pit, with all its darkness, pestilence, and serpent
brood, is calculated to awaken gratitude and press the soul
to the cross, we aver, that nothing but evil can result from
sad reflections upon the history of our lives, or from fearful
apprehensions of the guilt of the past. Such emotions,
cherished, tend to expel confidence, gratitude, and love from
the heart, and thus to rob Jesus of his glory, and sunder the
cable of hope, leaving the bewildered soul to be driven
before the stormy winds of despair, without star, pilot, or
rudder. It is said that certain wild animals may be induced
to look back, by the shrill whistling of the pursuer, and
thus be arrested in their flight; which may serve to illus-
‘trate the policy of the base accuser of the children of God,
and the folly of those who listen to his false criminations.
156 THE CAUSES AND CURE OF UNBELIEF.

3. Erroneous views of human weakness often prove a
snare to the feet of Zion’s pilgrims. ‘To know our help-
lessness, we admit, is absolutely necessary to our accept-
ance and appreciation of the power of grace, by which we
are kept; but. when we esteem the weakness of our nature
an impediment to Christian experience and duty, we reject
the promises, limit the power of God, and place ourselves
beyond the reach of help. The existence of this error
may be detected by the frequent use of such expressions
as, ‘‘It seems to me I cannot;” «* But I feel my weak-
ness ;’’ ‘*I know the hinderance is in me.’’ All this im-
plies, that if we had more strength, the power of God
would be available, but that, in our present condition, it is
not. Thus the salvation of God, providing all the merit,
knowledge, and power necessary for the most guilty, igno-
rant, and helpless of mankind, is barred out of the heart,
and we are exhibited, the wandering, staggering counterpart
of Abraham, who ‘considered not his own body now
dead.”’ ‘The absurdity and sinfulness of such complaints
appear the more obvious, when we reflect that they are all
indirect contradictions of the word of God, which says,
“If any of you lack wisdom, let him ask of God, that
giveth to all men liberally, and upbraideth not; and it shall
be given him ;’’ ‘‘ My grace is sufficient for you;” ‘ God
is faithful, who will not suffer you to be tempted above that
ye are able to bear.”

4. An undue deference to impressions is frequently a
source of unbelief. When we consider the power of the
imagination, together with the fact that numerous wicked
spirits have, at least, a limited access to the human mind, we
are compelled to admit that we live in a world of impres-
sions. Painful illustrations of this are but too numerous.
Swedenbourgism, Mormonism, and Millerism have sacri-
ficed their thousands upon this altar. Though but compara-
tively few have exhibited that bold fanaticism which drags
THE CAUSES AND CURE OF UNBELIEF. 157

its victim from the fold, and blasts the hope of return, yet it
will be admitted that very many Christians are much injured
by the pursuit of impressions. The incipient workings of
this fatal principle may be discovered by the frequent use of
such expressions as the following: ‘I did not feel like
praying ;” “If I feel like speaking, I will.” It is easily
seen, that whoever makes feeling a rule of action, refers to
the state of his own mind as the standard of action, rather
than to the word of God. Indeed, the secret of nearly all the
fluctuations of religious society, may be found in a reckless
disregard of that sacred precept, ‘‘ Try the spirits.” All
Christians should, therefore, be admonished never to fol-
low any impression, unless the object of their desire is
promised, or their course plainly authorized by the divine
testimony. The slightest disregard of this principle is
dangerous, and leads to criminal staggering at the promises.

5. An absorbing desire for the exciting effects of relig-
zon, is the cause of more wandering than many are aware
of. Happiness in the service of God is generally sought
for one of the following reasons, by those who err in its
pursuit: 1. For present recreation and comfort. This is
evinced by a desire for whatever is novel, or exhilarating,
in reading, singing, or the labors of the pulpit, and a dis-
taste for unsophisticated, solemn, heart-searching truth,
without which no Christian can either grow or live. Such
persons may be detected, by contrasting their conduct in
times of revival with what it is a few months afterward.
The effect of their mistake is, to divert their minds from
the true object of religion to mere momentary enjoyment,
and they, consequently, soon fall into the condemnation
of those who followed Christ for the loaves and fishes.
2. Present happiness in the service of God is sought as
a token, or sign, of his favor toward us. Here let us
distinguish between what is allowable and what is not.

First, then, we may experience the witness of the Spirit, the
14
158 THE CAUSES AND CURE OF UNBELIEF.

powerful baptism of the Holy Ghost, and the consequent
joyful emotions, as the result of faith, which acts previ-
ously to, and independently of, these emotions; and this
witness and baptism may be applied in confirmation of the
divinity.of our religion, and as proof of our adoption into
the heavenly family. But, secondly, we may not seek for
any witness, or emotion, in order to the attainment of, the
favor of God, or any higher degree of grace, for the sim-
ple reason that all the joys of religion are the effect, and
not the cause of communion with God.

As it is important that the mind should clearly discrimi-.
nate between naked faith as the cause, and happiness as
the effect, we will illustrate by the following simile: You
present a-cup of cold water to a blind, thirsty beggar, and
request him to take it and drink; he declines, however,
and declares that he must both feel the cup, and taste the
water, before he can be induced to stretch out his hand to
receive it. Would you not assure him that he never could
experience its effects till after he had taken the cup and
drank its contents? Into this very absurdity do those
Christians fall, who express a desire for holiness, and.
think that they can frequently «‘almost grasp it,’’ but fail
for want of experimental demonstration. Plainly syllo-
gized, the argument stands thus: Whatever is matter of
feeling must be received before it is felt; but the love
of God is matter of feeling; therefore, this love must be
received before it is felt. It follows, therefore, that as the
love of God must be received into the soul before it can
produce any experimental effects, some other means be-
sides feeling must be employed in its reception. That
means is faith only, which is always followed, but never
preceded by the enjoyment of religion.

6. Dependence upon works is, even to this day, the
cause of much delusion and wavering. We do not mean
that those who err hope to merit any thing by works,
THE CAUSES AND CURE OF UNBELIEF. 159

neither have we reference to works of obedience, which
are the infallible consequence of living faith. But the
works, out of which grows the deception which we wish
to detect, may be called preparatory, and designed to
qualify the heart for the exercise of faith, and the reception
of love. It is exceedingly difficult to detect this snare of
the devil; and yet it lurks in the heart of every Christian
who feels that something must be done before he can
receive the blessing which he desires; as, for example, that
he must read certain books, fast often, deny himself with
more rigor, and pray more frequently and ardently. Again:
whenever the intervention of time is deemed necessary in
order to make room for certain exercises of the heart, suc-
cess may be regarded as utterly hopeless, from the fact that
the blessing which we seek must be received by faith, or
not at all; that faith cannot exist without present expec-
tation, and that expectation cannot exist while something
must be done, or some period of time must intervene.
Hence, it follows, that all preparatory works are fatally de-
lusive, and must be abandoned as a ground of hope, to-
gether with the time necessary for their performance,
before the soul can approach God and grasp the prize. He
who would secure the blessing of grace, must embrace the
promises just as he is, depend on Christ alone, and ex-
pect and receive the blessing now.

I. Tue cure or UNBELIEF.

That faith is the only remedy for this fatal spiritual dis-
ease, is readily admitted by all. But by what process we
may best arrive at the cure, remains open for investigation.
From our observation of the present state of the Church,
we believe that close attention to the following points will
contribute much to her recovery and advancement.

1. We should permanently settle in our minds all the
fundamental principles of our theological system. It
will not do that they be written in a book; they must be
160 THE CAUSES AND CURE OF UNBELIEF.

established in the heart, and placed entirely beyond con-
troversy. By fundamental principles, is meant such fea-
tures of our system as cannot be dispensed with without
destroying the whole: such as, the existence of God; the
authenticity of the Scriptures; salvation by grace, through
faith; the resurrection of the body; the doctrine of a final
general judgment and future rewards and punishment.
These points, together with all others which are necessary
to the integrity of the whole, should be fully settled, to the
exclusion of all doubt.

‘We may stand upon the mountain top and contemplate
the sublimity of the flowing river, the grandeur of the roll-
ing ocean—we may search for their hidden gems and coral
treasures, without doubting the reality of the scenery around
us. So may we contemplate God, as he shines forth in
the beaming glories of the heavens, as he smiles in the
infinite wisdom and beneficence of his word and provi-
dence—we may gaze upon his love and mercy, as exhibited
in the gift of his Son, and reflect upon his fatherly good-
ness and protection, till our whole soul swells with unutter-
able emotions of reverence, gratitude, and devotion. And
all this may, and should be, without one single doubt as to
the certainty of the facts by which we are thus inspired.
Sound reason itself dictates that all points which cannot be
settled without revelation, should be left entirely to revela-
tion, so far as their truth is concerned. Suppose, while
you are reading your Bible, a doubt enters your mind as to
the certainty of the resurrection. Where will you go for
evidence to settle the question? Does human reason, ex-
perience, or the operations of nature, cast more light upon
the subject than the Bible? If so, then the Bible is an
inferior light, and totally unworthy of your confidence;
and with it goes the whole superstructure of your religion.
If not, then your search is endless, and hopeless. Hence,
if you ever dismiss the doubt, it must be upon the authority
THE CAUSES AND CURE OF UNBELIEF. 161

of revelation, and it might far better have been done at
first. It, therefore, follows, that whoever rests eternal
things upon any other foundation than the immutable
«thus saith the Lord,’’ dishonors God, degrades reason,
and jeopards his soul. Jesus never failed to rebuke the
slightest doubt in his disciples, nor to point out its danger-
ous consequences.

Should it be objected, that while the subject is of such a
nature that we may doubt, and that when the suggestion
arises we must doubt, we answer, if this be true, it puts an
end to the religion of the Bible, and the hope of Chris-
tianity; for many of its most important truths are yet
future, and cannot be demonstrated but by revelation.
But we deny the necessity of doubting. It is, in this
case, a voluntary act of the mind. Py grace, every temp-
tation may be immediately hurled back upon its disap-
pointed author. If I am confirmed in an opinion by one
hundred good witnesses, I need not abandon it because it is
contradicted by one whom I suspect, both for ignorance
and dishonesty. Again: God has not put himself upon
trial before the tribunals of either men or devils. He
pledges the necessary ability to believe, and demands our
faith under penalty of his eternal wrath. It is, therefore,
our privilege and most imperious duty, never, for one mo-
ment, to doubt or fear, but to receive every promise as
equivalent to the thing promised, making no difference
between the divine pledges of sanctification, the resurrec-
tion, and eternal glory, so far as their certainty is con-
cerned, and the actual possession of them. Then shall
Zion walk in the favor of God, bask in the light of his
Spirit, and triumph in the highway cast up for his ran-
somed children.

We must not dismiss this point without observing, that
there are many who deny that they are troubled with

doubts respecting the fundamental doctrines of the Bible,
14*
162 THE CAUSES AND CURE OF UNBELIEF.

but complain, that all their doubts and fears have respect to
themselves, averring their certainty of eternal life if they
‘would only do their duty.”” To show the fallacy of this
plea, we assume, that if they doubt, there must be some
reason for it, and, according to their own showing, it is in
themselves. The causes which produce doubts and fears
in those who complain of themselves may be numerous:
such as, a deceitful heart, an impatient disposition, vio-
lent temptations, bereavements, persecutions, &c.; but the
grounds upon which their doubts are predicated, are all
reducible to the two following points, either, 1. They
doubt because they think they cannoé do their duty; or,
2. They doubt because they think they will not do their
duty. If it be true that their weaknesses and impediments
are such that they cannot perform what God requires of
them, they need not fear; for God can no more condemn
them for what is unavoidable, than he can consign infants
and idiots to perdition for the neglect of duties which they
never could have performed. But why can they not do
their duty? To this question there can be but one answer;
and that is, simply, because they suppose God has not fur-
nished them with the power; for they must admit, that if
they had the ability within their reach, they could succeed.
Here, then, the ostensible difficulty, so charitably attributed
to themselves, is found to be a flat contradiction of one
of the fundamental truths of the Scriptures which they
profess to believe, and which guaranties to them power
‘‘exceeeding abundantly above all that we can ask or
think, according to the power that worketh in us.”
They are now driven to the last, and only remaining
ground of fear; and that is, because they will not do their
duty. This is not subject of doubt, but of consciousness
and certainty; and the reasons for fear are as awful as the
inflexible justice of God defended by his eternal omnipo-
tence.
THE CAUSES AND CURE OF UNBELIEF. 163

2. Numerous occasions of unbelief may be avoided by
habitually consecrating ourselves to God in all things.
The propriety of this will be seen, when we reflect upon
the many new duties which occur, and the unexpected
trials through which we are called to pass. For instance,
a young man, who has long since given up all for Christ,
becomes impressed that he is called to the work of the
ministry. Immediately doubts arise as to the truth or
falsity of the call. If he knew that it was from God, he
would obey ; but he cannot fully decide. These circum-
stances expose him to a flood of violent temptations.
Does he resolve to go forward, he is sorely assailed with
fears that he is running before he is sent. Does he con-
clude not to yield to the impression, he is condemned for
disobedience. In this dilemma, he toils till he is shorn of
his strength, and only escapes as did Jericho’s sojourner,
stripped, wounded, and. half dead. All Christians are ex-
posed to similar difficulties, whenever any uncertainty
arises with respect to their duty, and they can only be
avoided by their resigning themselves afresh into the hands
of Christ, to do or suffer his will in all things, as his open-
ing providence may direct. A consciousness of this state
in the hour of uncertainty and trial, will effectually sus-
tain the soul against all the accusations of the adversary.
Therefore, whenever the Christian sees danger arising, let
him consecrate himself anew to Christ, with all his cares
and responsibilities; then, when the storm is over, he will
feel that all is well, as Christ himself has conducted to the
issue. Thus shall the tempter be foiled, and all things
work together for his good. O, how many sighs would be
hushed, how many tears be dried up, were all the children
of God to live in a state of constant submission to his will.

3. Appeal should be made to the Bible alone as the rule
of all our actions. This would cut off the pursuit of im-
pressions; the word always being safe, irrespective: of all
164 THE CAUSES AND CURE OF UNBELIEF.

imaginations or temptations. 2. It would render us en-
tirely independent of the dangerous example of those
professed Christians, who, by: following the imaginations
of their own hearts, and the desires of the flesh, would lure
us from the path of duty. 3. It would prevent all delay
of duty, or modification of our conduct, on account of a
want of feeling, which, we have seen, God has never
recognized as a standard of our actions. Observing this
tule, we have only to inquire, what we shall be, and what
we shall do, receive the answer which God has written,
and go forward.

4. Humble, but prompt confession, is so absolutely
necessary, that no man can either attain unto, or retain the
salvation of God without it. The reasons why confession
is not made by many who seek the Lord, are, generally,
either pride of heart, which shrinks from some requirement,
or despises some feature of Christianity, or the fear of fall-
ing into some mistake; or, of backsliding from the attain-
ments which we are called to acknowledge. Remove these
difficulties, and confession is made without any hesitation ;
let them remain, and they incur the frown of God.

Confession implies public acknowledgment, 1. Of the
doctrines of the Bible. 2. Of our desires and purposes
to embrace them. 3. Of the grace to which we have
already attained. From the clearest conviction of duty,
we record it as a most important truth, that the least equiv-
ocation with respect to either of the above points, will
effectually close the heart against the Spirit of God; for,
«whosoever shall deny me before men, him will I, also,
deny before my Father which is in heaven.’’ But, on the
contrary, a frank performance of this duty will contribute
to our faith, and open our bosoms to the most propitious
smiles of heaven. ‘‘ For with the heart man believeth unto
righteousness; and with the mouth confession is made
unto salvation.”
THE CAUSES AND CURE OF UNBELIEF. 165

5. Finally, we should act from but one motive, and
that should always be defined in the following, or similar
language : ‘* Whether ye eat or drink, or whatsoever ye do,
do all to the glory of God.” Two eyes, in the service of
God, are equivalent to none: the whole body shall be full
of darkness. Hence, great care should be taken in the
regulation of the motives from which we act. Christians
sometimes act from mere impulses which arise in social
life, without any special object in view. This course is
exceedingly dangerous-; exposing the soul to a torrent of
temptations, which sweeps it away from Christ, like a
bubble upon a wave.

Again: we are in danger of mixing our motives with.
references to the opinions of men. Whenever we pause
one moment in the path of duty, to inquire what men may
think, or what they may say, we are suddenly bewildered
with double sight, and led away captive. Some act from
mere sense of duty, without any well-defined design to
glorify God; and still another class perform duty from the
fear of backsliding ; not that they care so much for dishon-
oring God, and injuring the Church, as that they dread the
backslider’s fate. Soon, such service becomes an irksome
drudgery—ungrateful as hatred, and irregular as the dreams
of guilt.

While it is contended that all the above motives taken
together cannot sustain the soul one hour, it is admitted
that no Christian should disregard the good opinion and
friendship of his fellow-men, or be indifferent to his own
personal welfare, or the claims of justice. But the central
star, which fixes his eye, must be above all such considera-
tions; and he must pursue it with steady gaze, resting all
the interests of time and eternity upon the decision of this
one, simple question, “* What will please God?” Here,
and here alone, is absolute safety ; for though he may err,
his heart remains uncondemned, and his conscience void of
166 THE CAUSES AND CURE OF. UNBELIEF.

offense,-and he still finds free access to Him ‘who is
touched with the feeling of his infirmity.”

By such a course, the Christian will be enabled to exer-
cise strong faith, and glorify God, as did Abraham. Hay-
ing left the cypress shades of unbelief, and established
principles which, while they exist, interdict the possibility
of return, he never can be “ entangled in the yoke of bond-
age.’”? But even here he cannot stand still; for such is
the nature of the Christian warfare, that he who will not
retreat must fight; so that all the powers of his faith are
called into constant exercise, and every faculty of his soul
is developed by perpetual conflict. He, consequently, be-
‘comes acquainted with every device of the enemy, and
counts it all joy when he falls into divers temptations,
accounting the discipline of his soul of more value than the
ease and pleasure of the most quiet retreat. Again: the
war can have but-one termination. To make a truce after
the conflict is begun, is impossible, and retreat he will not;
it, therefore, only remains for him to fight till the battle
turns in his favor, and he is enabled to rejoice over the
spoils of the enemy. So far from coveting peace, he pro-
vokes every foe with constant aggression, and invades
every inch of territory within his reach.

Such was the faith that delivered oppressed Israel, over-
threw the walls of Jericho, subdued kingdoms, stopped the
mouths of lions, quenched the violence of fire, and sum-
moned the earthquake to the rescue of the imprisoned
apostles. With this faith, the believer, «out of weakness
is made strong—waxes valiant in fight;’’ and is enabled « to
put to flight the armies of the aliens.” Or, turning away
from scenes of conflict, he is led into *‘ green pastures and
beside still waters,”’ there to inhale fresh odors from rosy
bowers, pluck ripe fruit from living vines, and bathe in
sunny fountains; while earth becomes to him a paradise
restored. Finally, it enables him to leave the world with-
&
CHRIST VIEWED AS THE SAVIOR OF THE WORLD. 167

out regret, shake hands with death as with a familiar friend,
lift the vail of eternity, see God with open vision, and rest

for ever in his bosom. é

SERMON X.
BY REV. MICHAEL MARLAY.
CHRIST VIEWED AS THE SAVIOR OF THE WORLD.

“Behold the Lamb of God, which taketh away the sin of the
world,” John i, 29.

TuEsE words were spoken by John the Baptist, who
was the son of Zacharias, a Jewish prophet, himself an
accredited prophet, who, according to the testimony of
Christ, was equal, if not superior, to any who had ap-
peared before him. He began his ministry in the wilder-
ness of Judea, about the time there was a general expecta-
tion among the people of the Jews that Messiah would.
appear; and, on account of his elevated moral character,
and the eccentricity of his life and manners, the Jews con-
cluded that he must be the Messiah, and sent a deputation
from Jerusalem to ask him who he was. John promptly
answered, declaring that he was ‘not the Christ.”” When
they pressed the inquiry further concerning his character,
and the nature of his mission, that they might give an an-
swer to those who sent them, John declared himself to be
‘the voice of one crying in the wilderness, Make straight
the way of the Lord.’’ While Jerusalem and all Judea
came to John’s baptism, Jesus, also, came from Galilee to
Jordan to be baptized of him; but John forbade him, say-
ing, ‘I have need to be baptized of thee.” Jesus further
explained the design of his thus coming to him, “ that
they might fulfill all righteousness ;” whereupon John
made no further objections, but baptized him: sé And, lo,
168 CHRIST VIEWED AS THE

the heavens were opened unto him, and he saw the Spirit
of God descending like a dove, and lighting upon him:
and, lo, a voice from heaven, saying, This is my beloved
Son, in whom I am well pleased.”” Not long after this,
John seeth Jesus coming unto him, upon which occasion
he uttered the words of the text, and assigned as the reason
for his thus confidently proclaiming Jesus of Nazareth to
be the Messiah, that “he that sent me to baptize with
water, the same said unto me, Upon whom thou shalt see
the Spirit descending, and remaining on him, the same is
He which baptizeth with the Holy Ghost.’’ In treating
this subject, we will,

I. ConsiIpER THE CHARACTER OF CuRIST.

IJ. THe work HE CAME TO Do.

III. Direct ATTENTION TO THIS EXTRAORDINARY PER-
SONAGE.

1. The character of Christ, «the Lamb of God.” In
giving this character, we shall not attempt any analogy be-
tween the animal named in the text and the blessed Lord,
because we cannot allow that any of the attributes of char-
acter belonging to the Messiah are found in the lamb;
nor do we believe that such attempts are either honorable
to the Savior, or calculated to advance the interests of
religion. When the great Creator instituted the sacrificial
service, as a type of the sacrifice of Christ, who is called
‘¢The Lamb slain from the foundation of, the world,’’ he
saw proper to select the lamb; especially in the case of the
passover, and the morning and evening sacrifices. Hence
the propriety of calling the great antitype the «‘Lamb of
God.”

It will be recollected, also, that the type was not only to
be of this description of animals, but that the particular
animal was to be perfect of its kind. So the promised
Messiah was not only to be of the seed of David, accord-
ing to the flesh, but was to be a perfect man, in every
SAVIOR OF THE WORLD. 169

sense of the word: ‘Holy, harmless, undefiled, and sep-
arate from sinners.”? And such was Jesus of Nazareth,
who, according to the Jews themselves, ‘spake as never
man spake.”’ In all the relations of life through which he
passed, he filled the measure of a perfect man: ‘*He did
no sin, neither was guile found in his mouth.’ The ene-
mies of the Lord Jesus charge that he was put to death
under the sentence of the law, and that his innocency can-
not be successfully maintained. We think, however, that
a careful examination of the proceedings of the Jews in
finding him guilty, and condemning him to death, will
clearly show that he was condemned, and put to death,
without the slightest shadow of just cause. When he was
taken by the Jews, they led him away to Caiaphas, the
high priest, and put him upon his trial, without any formal
charge, hoping, no doubt, that they would be able to make
out a charge after hearing the testimony in the case; but
all such attempts failed. Though a host of witnesses were
examined, they found none who were agreed in what they
said, until, at the last, came two, who said, ‘This fellow
said, I am able to destroy the temple of God, and to build
it in three days.”” Now, to speak against the temple was
deemed a capital offense. For prophesying against the city
and temple, Jeremiah was said to be worthy of death by
the priests and prophets of his day; and it was one of the
charges laid by the false witnesses against Stephen, that he
had spoken “ blasphemous words against this holy place.”
But to give the words of the Savior the greatest latitude of
interpretation, they could not be made to mean speaking
evil of the temple, even had the words been as the wit-
nesses stated, which, by the way, is doubtful. Yet, as the
declaration of Christ, as to the destruction of the temple,
was accompanied with the promise to build it again in three
days, the words could not fairly be construed into speaking

against the temple. All this, however, availed nothing—
15
170 CHRIST VIEWED AS THE

his condemnation being resolved upon; and the high priest
not being quite bold enough to pronounce sentence upon so
vague a charge, without fortifying it by what he might
draw forth from our Lord himself, wholly laid aside all that
had been said by the witnesses, in order to question Christ
upon a higher and graver matter, and proceeded to lay him
under the most solemn adjuration: «J adjure thee,” said
he, “by the living God, that thou tell us whether thou be
the Christ, the Son of God.” This was a Jewish mode
of placing a witness under oath; and, after such a sanction,
the answer of the witness was, as we should express it,
upon oath. Though our Lord had maintained an unbroken
silence during all the examination that had gone before, he
now answers without hesitation, and fully, declaring him-
self to be ** the Christ, the Son of God,” and that his ene-
mies would see him “sitting on the right hand of power,
and coming in the clouds of heaven.’’ On hearing this,
‘the high priest rent his clothes, saying, He hath spoken
blasphemy: what further need have we of witnesses ?—
what think ye? They answered and said, He is guilty of
death.”

In the answer of Christ to this question, he claimed to
be the Messiah, and, also, that he was tur Son or Gop.
Now, it is evident that he could not be condemned simply
for professing to be the Messiah, against which there was no
law; and it would have been most absurd for a people who
were anxiously waiting, from age to age, for the appear-
ance of Messiah, to have made it a capital offense for any
one to profess to be that Messiah. If, then, it was not be-
cause he said, ‘I am the Christ,” that he was condemned,
it follows that it was because he added to this profession,
that he was ‘the Son of God,’? and would be demon-
strated as such by the dignity and glory of his second
coming, in the clouds of heaven. As we find that on hav-
ing previously professed himself to be the Son of God,
SAVIOR OF THE WORLD. 171

the Jews took up stones to stone him as a blasphemer, it is
clear that they understood this profession as implying an
assumption of divinity, which our Lord himself never
treated as a mistake, by explaining the phrase in any lower
sense than they understood it, either on the occasion
referred to, or on his trial.

This, then, was the alledged blasphemy for which our
Lord was sentenced to death by the Sanhedrim ; and this
was acknowledged by the Jews themselves, who urged his
death, and who mocked him upon the cross, because * he
said he was the Son of God.”

But why this hasty procedure? Why not examine the
subject calmly and fully? Surely the Jews had a deep
interest in having a right understanding of this important
matter. Surely they could not be ignorant of the fact, that
their own Scriptures had entitled the Messiah the Son of
God, as in the second Psalm; and had declared that he
would come in the clouds of heaven, as in the prophecy of
Daniel, to which our Lord referred. They could not have
forgotten the stupendous miracles that had been wrought
by him in the neighborhood of Jerusalem—the raising of
Lazarus and the widow’s son. They ought to have recol-
lected, also, that when the wise men came from the east,
and inquired of Herod where Christ was to be born, that
Herod called the Sanhedrim together, who, afier due exam-
ination, answered that Bethlehem of Judea was the place;
for thus it was written by the prophet: ‘But thou, Beth-
lehem Ephratah, though thou be little among the thousands
of Judah, yet out of thee shall he come forth unto me that
is to be Ruler in Israel; whose goings forth have been
from of old, from everlasting.’ Now, as the former
part of this text settled the question as to the nativity of
the Savior, the latter part most certainly ascribes divinity
to him; and the Jews were inexcusable for having over-
looked this clear and plain proof of his divinity, in the
172 CHRIST VIEWED AS THE

same Scripture relied on by them in proving his birth-
place. They are, therefore, convicted of the most down-
right ignorance, or wicked perversion of the word of God,
in condemning him for having claimed to be the Son of
God, even in their own sense of the phrase as implying
proper divinity, because their own Scriptures sustained the
claim. It is true, that when they took him before Pilate,
they charged him with claiming to be a king, in a sense
adverse to the interest of Cesar; but when Pilate exam-
ined him on this point, he explained, to the satisfaction of
the Governor, by declaring that “his kingdom was not of
this world,” and so perfectly did they fail of convicting
him of crime, that even Pilate said, «J find no fault in
this just man 3’ and again, “J am innocent of the blood
of this just person: see ye to it.”

There is another view in which Jesus could not claim to
be the Messiah, without possessing proper divinity. When
God instituted the great sacrificial type, there was an altar
to be erected, and a victim to be provided: neither of
which could be dispensed with. Both were essential in
order to an acceptable approach to God; and, according to
Christ, the altar was the most essential part in making the
atonement. He said to them, ‘‘ Ye fools and blind, for
whether is greater, the gift, or the altar which sanctifieth
the gift?’? Most evidently the Savior intended to teach,
that the altar performed the most essential part in the sacri-
ficial service. Now, had Christ possessed but one nature,
and that a suffering nature, how could he be the antitype of
this divinely appointed type? But allowing that he was
both God and man, then his divinity answering to that
part of the type that consisted of the altar, and his human-
ity answering to that part that consisted of the victim, we
have a complete antitype. Thus it appears, beyond the
possibility of doubt, that Christ is the true Messiah, or
‘Lamb of God’’—that he was ‘holy, harmless, undefiled,
SAVIOR OF THE WORLD. 173

and separate from sinners ;’’ and that he was put to death

without the slightest shadow of guilt being made out
against him.

II. In the second place, we will consider the work he
came to do—* taketh away the sin of the world.” By the
sin of the world, we understand the sin of Adam to be
meant. When the Lord placed him in the garden of Eden,
he said unto him, ‘Of every tree of the garden thou
mayest freely eat; but of the tree of the knowledge of
good and evil, thou shalt not eat of it; for in the day that
thou eatest thereof, thou shalt surely die.” 'The prohibi-
tion was positive, and the penalty was death. But not-
withstanding this fearful threatening, man put forth his
hand, and transgressed the law; and in the consequen-
ces of this act the whole race was involved. Man was
affected in his moral relations, and nature. The apostle
of the Gentiles teaches, that, «*By the offense of one,
judgment came upon all men to condemnation ’’—that,
«¢ By one man sin entered into the world, and death by sin,
and so death passed upon all men, for that all have sinned.”
Here we are taught, that both moral and natural evil have
been entailed on us by the offense of one man. his
original sin was emphatically an unpardonable sin. There
was no condition in the covenant under which the first
man sinned; and, unless released therefrom by the aid of
another, he must surely die. Since, then, the penalty of
death was not immediately executed in all its extent upon
the first sinning pair, and is not immediately executed
upon their sinning descendants—since they were actually
restored to the Divine favor, and the same blessing: is
offered to us—since, ‘“‘by the righteousness of one, the
free gift comes upon all men unto justification of life,’ our
inquiries must be directed to the nature and reason of that
change in the conduct of the Divine Being, in which

he lays aside, in so great a measure, the sternness and
15*
174 CHRIST VIEWED AS THE

inflexibility of his office as Judge, and becomes the dis-
penser of grace and favor to fallen, guilty man.

The opponents of the doctrine of atonement generally
hold, that God may give up his right to obedience, and
forgive sins, in the exercise of sovereign prerogative. ‘To
this it may be answered, that God is not to be regarded as
a mere sovereign, but as a righteous, moral administrator;
and, consequently, he cannot give up his right to obedience
without showing such a disregard to the principles of moral
rectitude as would destroy all moral government, and leave
the world to the government of blind fatalism.

Others claim that repentance makes it morally fit that
God should pardon the sinner, though he might not do so
without penitence. Now, if repentance be taken in a
sense, such as man is capable of performing, of course, he
would always repent, rather than be punished, and so de-
feat, in all cases, the object of the Law-maker. But if
we take repentance in the Scripture sense, as the gift of
Christ—as the apostle has said, ‘Him hath God exalted,
for to give repentance, and forgiveness of sins’”’—then, if
Christ was bound to give this repentance to one man, wn-
conditionally, he would be equally bound to bestow it upon
all men; and would, thereby, affect a virtual repeal of the
law, and an abrogation of all moral government, by effect-
ually providing, in all cases, against the punishment of
vice. But, turning our attention to the word of God, we
learn that “‘ without shedding of blood is no remission”
that ‘it is not possible that the blood of bulls and of goats
should take away sins.’”? Again: it is said, Ye are not
your own; for ye are bought with a price ’’— with the
precious blood of Christ, as of a lamb without blemish.”
And again; ‘But now, once, in the end of the world, hath
He appeared, to put away sin by the sacrifice of himself.”
From all these declarations, and many more of the same
import, we are forced to the conclusion that the doctrine of
SAVIOR OF THE WORLD. 175

the apostle was, that, without the shedding of the blood of
Christ, there was no salvation for fallen, guilty man—that
the strong arm of justice held him bound over to death—
that judgment had been rendered against him—that the
penal arm of the law could not be satisfied with any thing
short of a victim, upon which it might fall. Hence, all
those passages of Scripture, which so fully teach the great
doctrine of atonement, and connect the salvation of man in
all cases with the death of Christ: ‘ He bare our sins in
his own body on the tree;’’ ‘*Surely, he hath borne our
griefs, and carried our sorrows; yet we did esteem him
stricken, smitten of God, and afflicted: but he was wounded
for our transgressions, he was bruised for our iniquities,
the chastisement of our peace was upon him, and with his
stripes we are healed.” After these plain and pointed
Scripture declarations, let no man say that Jesus died as
other men die; or, that he did not die in man’s room and
stead.

Nor was it in the power of the Jews or Romans to take
away his life. ‘*No man taketh my life from me; I have
power to lay it down, and I have power to take it again.’
The same almighty power that enabled him to rise from the
dead, would have enabled him to live on, after his side was
opened, and all the blood in his-body had flowed out.
When on the cross, he did not sink gradually, as men gen-
erally die; but spake with a full, strong voice until the
hour was come, when ‘it pleased the Lord to bruise him,
and put him to grief.” hen he said, ‘Father, into thy
hands I commend my spirit, and gave up the ghost;”
most evidently, dying of his own intention. He died as
an atoning sacrifice—as the propitiation for the sins of the
whole world. All agree that the Savior did die, and all
agree that death was the penalty of the law; but as Christ
had not offended against the law, but had magnified the
law, and made it honorable, by his sinless obedience to all
176 CHRIST VIEWED AS THE

its precepts, he was under no necessity of dying, to meet
the demands of the law in his own case. The law could
not command him to die, as an ungffending subject ; there
fore, it is settled beyond the possibility of doubt, that he
died as our substitute.

It has been sometimes maintained by semi-Arians, who
oppose the divinity of Christ, and yet allow that some kind
of an atonement was necessary, that a pure and holy
finite being—one who was superhuman, was all that the law
could require; and that such a being presents a more digni-
fied offering to God, than is found in the humanity of the
Savior, according to the Trinitarian view. They, doubtless,
err, not knowing the Scriptures; for were it allowed that
a finite being might be offered as a substitute, such being
must be of the same nature as the sinner, and could only
atone for one individual, according to the principles of
divine justice, which require life for life.

They, also, overlook the importance of the union of the
divine and human natures in the person of the Son of
God, by which infinite merit is imparted to the death of
Christ: ‘‘ He was made a little lower than the angels, for
the suffering of death, that he, by the grace of God, should
taste death for every man.’’ He was the “root and off-
spring of David, and the bright, and morning star.” Thus
being God and man in one person, though the divine
nature could not suffer as victim, yet, according to Christ’s
explanation of the relative merits of the altar and victim,
in the atoning sacrifice of the law, the altar was the most
essential, as it ‘‘sanctified the gift.” So in the death of
Christ, the divinity sanctified the humanity, and gave to
the death of Christ infinite merit. As the divinity and
humanity were united in the one person of the Son of
God, though the divine nature could. not suffer, the divine
person could. One of his natures being a suffering nature,
as Mr. Sherlock says, whatever was peculiar to either of
SAVIOR OF THE WORLD. 177

the natures, was common to the person. And, thus, the
divinity of Christ was more essential in the atoning sacri-
fice than the suffering humanity, though neither could be
dispensed with. Hence, the propriety of calling the blood
of Christ the blood of God. ‘+ Feed the Church of God,
which he hath purchased with his own blood.”

The important sentiment above, is beautifully expressed
in the nervous language of Dr. Young:

“ Creation’s great superior, man! is thine;
Thine is redemption—
Redemption! *twas creation more sublime:
Redemption! ’twas the labor of the skies:
Far more than labor—it was death in heaven:
A truth so strange, ’twere bold to think it true,
If not far bolder still to disbelieve.”

Well might the apostle exclaim, “QO, the depth of the
riches both of the wisdom and knowledge of God.”
‘‘God was in Christ reconciling the world unto himself.’
Man is bought off from the penal arm of the Adamic law:
“The free gift has come upon all men unto justification of
life.” But though man has been thus redeemed from the
curse of the Adamic law, he is ‘‘ not without law to God;”
he is under law to Christ; and though by the redeeming
act, the salvation of all infants and idiots is sure, all
rational adults must obey the law of Christ—the law of
faith, without which they will fall under the penalty of the
Gospel law, which is eternal death.

But Christ not only made an atonement for original sin,
but, also, for all the actual sins of men; so that man,
coming to him by faith, and confessing his sins, is forgiven ;
being ‘justified from all things from which we could not
be justified by the law of Moses ;”’ thus we have peace with
God, and receive the Spirit of adoption, enabling us to say,
Abba Father; and being children of God, we become ‘joint
heirs with Christ;’’ and by virtue of this joint heirship,
are entitled to all the privileges of the natural sons. And
178 CHRIST VIEWED AS THE

as all things were made by him, and for him, so, the
apostle says, all things are ours, ‘things present, and
things ‘to come.”

But we learn, further, that the blood of the ‘* Lamb of
God” provides for the removal of the pollution of sin:
‘©The blood of Jesus Christ, his Son, cleanseth from all
sin.” We may, therefore, not only be restored to the
favor of God, but, also, to his moral image. It is our
privilege and duty to ‘leave the principles of the doctrine
of Christ, and go on to perfection’-—to be “ sanctified
wholly.” We rejoice that, so generally, an increasing
interest is felt in the Church upon this important subject,
and that so many living witnesses are being raised up to
testify that ‘his blood cleanseth from all sin.””? May the
Lord increase this spirit of holiness more and more, «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 fullness of Christ: from whom the
whole body, fitly joined together and compacted by that
which every joint supplieth, according to the effectual
working in the measure of every part, maketh increase of
the body unto the edifying of itself in love.” When we
have thus submitted to receive the full measure of Gospel
blessing, and are cleansed from all sin, then, indeed, may
we say, ‘Thanks be unto God, who giveth us the victory,
through our Lord Jesus Christ.’

III. We proceed, in the third place, to direct attention
to this extraordinary personage: ‘*Behold the Lamb of
God.” To behold him, implies that we believe on him—
that we receive him in all his offices, as prophet, priest,
and king: as a prophet, to teach the doctrines, to enforce
the precepts, and to present the promises of the Gospel;
as a priest, to offer all the privileges of the Gospel, par-
don, holiness, and heaven; as a king, to provide laws, to
command obedience, and enforce penalty.
SAVIOR OF THE WORLD. 179

But, to turn your attention more immediately to him:
behold him in his humiliation in Bethlehem! While the
watchful shepherds were on the plains by night, a band of
angels descended from the upper world, bearing themselves
upon their golden pinions, while the glory of the Lord
shone around: ‘“ The angels said, Fear not, for, behold, we
bring you good tidings of great joy, which shall be to all
people ; for unto you is born this day, in the city of David,
a Savior, which is Christ, the Lord; and this shall be the
sign: ye shall find the babe wrapped in swaddling-clothes,
lying in a manger.’”’? This announcement made the heav-
enly host break forth in a song of praise: “* Glory to God
in the highest, and on earth peace, good will toward men.”’
Behold him, when but twelve years of age, sitting in the
temple, asking questions and giving answers, to the aston-
ishment of all! Behold him, when engaged. in his per-
sonal ministry, going from city to city, and from village to
village, while everywhere the people were astonished at
his divine and heavenly eloquence, saying, ‘* Never man
spake like this man1’”? See him standing upon the moun-
tain side, raising his hands and his voice, saying, «« Come
unio me, all ye that labor, and are heavy laden, and I
will give you rest!’’ See him in the performance of his
stupendous miracles—raising the dead, healing the sick,
casting out devils, instructing the ignorant, doing every
possible good to the souls and bodies of men!

Do you see him weeping at the grave of Lazarus, or
seeking food upon the barren fig tree, or sleeping in the
ship, or praying on the mountain? In all these instances
you see our “elder brother.’”’” Do you see him raising the
dead—creating bread to feed the multitude—commanding
the winds and the waves to be still, or walking upon the
waters of the sea of Galilee? In all these wonderful
works you see the footsteps of the mighty God. In the
one case you see David’s son, and in the other David’s
180 CHRIST VIEWED AS THE

Lord. Well might the admiring apostle say, ‘‘ Without
controversy, great is the mystery of godliness: God was
manifest in the flesh, justified in the spirit, seen of angels,
preached unto the Gentiles, believed on in the world,
received up into glory.”

Behold him in the garden, agonizing, until his sweat be-
came, as it were, great drops of blood! Hear him crying,
‘Father, if it be possible, let this cup pass; nevertheless,
not my will, but thine be done!” Look away to Calvary !
See him bearing his own cross to the place of execution!
See the formidable host arrayed against him! Divine jus-
tice, with the penalty of the violated law—the priests and
Levites—Pilate and the Roman soldiery—all drawn out in
battle array; while Jesus, the ‘“*Lamb of God,”’ met the
host, by receiving the curse of the law in his own body.
For three dreadful hours the conflict raged; and, behold,
the vail of the temple was rent in twain, from the top to
the bottom; the earth quaked, the rocks rent, the graves
of many of the saints were opened, and the sun refused to
shine. But in that hour, a voice was heard, saying, “It
Is FINISHED.” Then Satan, like lightning, fell from his
usurped throne; light broke upon our fallen world, and a
flood of divine efficacy gushed from Immanuel’s side, flow-
ing back to the first transgression,.and forward to the end
of time, and swelling, on every side, to the utmost limit
of human guilt.

But he was taken down from the cross and laid in a sepul-
chre; the stone at its mouth was sealed; a watch was set;
all was fixed to the minds of his enemies, and the disciples
were scattered. The powers of darkness seemed to enjoy
a short triumph. But on the third morn, as the day began
to dawn, ‘the angel of the Lord descended from heaven,
and came and rolled back the stone from the door, and sat
upon it; his countenance was like the lightning, and his
raiment white as snow.”’ ‘The keepers became as dead
SAVIOR OF THE WORLD. 181

men; the pale monarch of the tomb could no longer hold
his victim: Jesus came back to life—his almighty tread
was heard upon the pavement of death—he burst the bands
of the grave, and triumphed over it. Then might the
inquiry be made, ‘‘ Who is this that cometh from Edom,
with dyed garments from Bozrah? this that is glorious in
his apparel, traveling in the greatness of his strength ?’’
The mighty conqueror answers, ‘I that speak in right-
eousness, mighty to save.’ He showed himself to his dis-
ciples; he was seen of Cephas, then of the twelve; after
that he was seen of above five hundred brethren at once.
And after forty days he led them out to Bethany; and as he
lifted up his hands to bless them, he was parted from them,
and carried up into heaven out of their sight.

But he will come again at the end of the world, upon
the throne of his glory, and before him shall be gathered
all nations, when the righteous shall be placed on his right
hand, and the wicked on his left; and then he shall say to
those on his right, «*Come, ye blessed of my father,
inherit the kingdom prepared for you from the foundation
of the world.”” And to those on the left, «‘ Depart, ye
cursed, into everlasting punishment, prepared for the devil
and his angels.’’ Let us turn aside, and see this great and
awful sight, if our feeble faculties can endure the dreadful
glory: All men shall be waked from their dusty beds, by
the confused noise, and deafening roar of the voice of the
archangel and the trump of God. The dead in Christ
shall rise first, while the pious living shall be changed in a
moment, in the twinkling of an eye; and then the saints
of all ages shall be caught up with the Lord in the air;
when, with his redeemed, he shall move heavenward in his
triumphant chariot:

‘Lo! self-moving, it drives on its pathway of cloud,”
and, as it draws near the Celestial City, the charioteer

calls out, in the triumphant language of the Psalmist,
16
182 WOMAN’S GREATNESS.

‘Lift up your heads, O, ye gates, and be ye lift up,
ye everlasting doors; and the King of glory shall come
in.” The watchmen upon the walls of the New Jeru-
salem inquire, ‘ Who is this King of glory?’ The an-
swer is: ‘The Lord strong and mighty, the Lord mighty
in battle.’ Again the charioteer demands an entrance,
when the gates of the heavenly city are lifted up, and
the everlasting doors fly wide, and all the ransomed of
the Lord enter the heavenly country shouting with loud
voices, ‘* Salvation to our God which sitteth upon the
throne, and unto the Lams; for he is worthy.”? While all,
in heaven exclaim, ‘“ Blessing, and glory, and wisdom, and
thanksgiving, and honor, and power, and might, be unto
our God, and unto the Lamp, for ever and ever.” ‘Then
the Zamb will lead them forth to fountains of living water,
and they shall be permitted, hand in hand, to career through
all the delightful regions of the heavenly country, shouting
as they fly, ‘‘ We are come, we are come!”

The Lord grant that we all may “behold the Lamb,”
believe on him, receive him, obey him, be sanctified by
him, that we may be saved in his eternal kingdom, for
ever and ever. Amen.

SERMON XI.
BY REV. JAMES B. FINLEY.
WOMAN’S GREATNESS.

“Tg it well with thee? Is it well with thy husband? Is it well
with the child? And she answered, It is well,” 2 Kings iv, 26.

Tue history of Elisha the prophet is one of great inter-
est. That he was a man of God is clearly demonstrated
by the miracles which were wrought by him, and the
events which he foretold, as narrated in his history given
WOMAN’S GREATNESS. 183

by divine inspiration. He smites the Jordan with the man-
tle of Elijah, and its waves are divided; he casts salt into
the spring at Jericho, and its waters are healed; he mul-
tiplies the widow’s oil, and prophesies speedy relief to the
famishing Samaritans; and is avenged by the Almighty for
the insult cast on him by the children of wicked parents ;
and, even after his death, his bones quicken into life the
dead body of the Moabite.

He was, evidently, called of God, and qualified for the
work of a prophet; and in the discharge of this work, he
gave evidence of his fidelity. Like his divine Master, he
went about doing good—teaching the worship of the true
God, in opposition to idolatry. In his journeyings, he
often visited Shunam. This city was in the tribe of Issa-
char, at the foot of Mt. Tabor, at which place there was a
school of the prophets. In his way, he passed by where
lived ‘*a great woman,”’ who was said to be the sister of
Abishag, the Shunamite, well known in the history of
David. It is this woman whom the prophet addresses in
the text.

In considering this historical incident, let us inquire,

Wuat constitutes Woman’s TRUE GREATNESS?

1. Woman is great in her relations.

(1.) As a wife. The infinitely wise Jehovah, after he
had made man in his own image, and stamped his nature
with immortality, and clothed him in the innocence of ho-
liness, saw it was not good for him to be alone. He,
therefore, made‘for him a helpmate; not out of the dust
of the earth, but of his own flesh and bone, thereby show-
ing the relation in which she was to be regarded by man.
Not out of his head to govern him, nor out of his feet to
be trampled upon by him; but from his side, near his
heart, to be beloved and cherished as dearly as his own
flesh, and that she might cherish and sustain him in the
cares and toils of life. And as the current of life flows
184 WOMAN’S GREATNESS,

through the heart to every part of the animal system,
so the happiness and comfort of man, is, in a great meas-
ure, to flow through her whom God has given him to
be his most intimate companion in life. She is the sacred
depository of his affections, his interests, and his cares.
As the guardian of all ihis sacred treasure, she is of inesti-
mable value to him.

(2.) As mother, she has a stronger hold on the affections
of the family than any other member, and around her all
cluster. From her flows the milk of human kindness that
nourishes every good passion of the human heart—soften-
ing the character, and influencing the destinies of her
whole household. She is the leaven that leavens the
whole lump.

(3.) She is rendered great in her relation to the world by
her refined feelings, her moral courage, her unyielding
attachment, her purity, and her relation to husband and
children. In her are centred, to a great extent, the hopes
and the happiness of the human family. It is with her to
wield the destinies of families, neighborhoods, communi-
ties, and the world for weal or woe. She bears the most
useful and responsible relation of any human being; and,
holding so much in her hands, and at her disposal, she
must be great for good, or great for evil.

2. But woman’s personal greatness must consist in
her goodness.

(1.) And first among the cardinal virtues of a good wo-
man is fidelity. No accomplishments, no qualities what-
ever can make amends for the want of this. ‘This fact is
so self-evident, that it is only necessary to mention it.
Nothing is more fatal to the happiness of families, or
fraught with more disastrous consequences to society, than
the infidelity of the wife and mother: and this is the only
crime for which God will permit a man to forsake his wife.

(2.) The second virtie is submission and obedience to
WOMAN’S GREATNESS. 185

her husband in all things lawful. Without this, she loses
her place in the family circle, and disobeys the command
and design of her Maker, who said, ‘* Thy desire shall be
unto thy husband, and he shall rule over thee;’’ « Wives,
submit yourselves unto your own husbands, as unto the
Lord. For the husband is the head of the wife, even as
Christ is the head of the Church: and he is the Savior of
the body. Therefore, as the Church is subject unto Christ,
so let the wives be to their own husbands in every thing.”

(3.) Humility is a third virtue; and the wife or mother
who possesses itis not dazzled with the foolishness which
constitutes the glory of the vain and fashionable world;
but is satisfied with the mild shades of virtue, and the
charms which belong to her sex. She cheerfully complies
with the direction of the apostle: ««'That women adorn
themselves in modest apparel, with shamefacedness and
sobriety; not with broidered [or false] hair, or gold, or
pearls, or costly array.”” She does not deform herself
until her person becomes as offensive to good taste, as dis-
gusting to the eyes of virtue and common sense; but
moves in the dignity of her own gracefulness, wrapt in the
garment of humility. In this attire, she attracts her whole
household, and conforms them to her own lovely image
and graces.

(4.) Again: discretion and prudence are important ele-
ments in female character, and fortify all the other virtues,
and render them invulnerable. Conquest gained by force
or art, must always be maintained by policy. The heart
subdued by love, must be preserved by discretion and pru-
dence. The dominion of youth and beauty is arbitrary
and despotic, and, like other tyrannies, is seldom of long
duration; but discretion and prudence will keep in subjec-
tion the unruly passions, and maintain a proper supremacy
in the heart. Indeed, the exercise of these virtues be-

comes absolutely necessary in the relation of a wife and
16*
186 WOMAN’S GREA'TNESS. |

mother. ‘There is nothing more unsuitable to the character
of a good wife and mother than an indecent carelessness, or
fashionable levity. ‘This folly has, within the last half cen-
tury, grown to such a height, that all ages and relations
have become so blended together in the fashionable world,
that there is nothing to distinguish the mother or wife from
the daughter or maid, but the furrows of age. 'O, how
sickening to common sense, and repulsive to virtuous feel-
ing! ‘Truly the want of a sound discretion and prudence
is the folly of the age.

(5.) But an unfeigned affection is the cementing virtue
in the female character. It invigorates and sets the whole
in motion, and attracts all within the domestic circle.
Sanctified love, like a coat of mail, or a three-fold cord
which cannot be broken, unites every virtue. It will insure
fidelity, enforce obedience, and increase tenderness and
devotion, so that every duty will be cheerfully and promptly
performed. Such a woman will be to her family as a city
set on a hill, or as the salt of the earth. Like the dew of
heaven, her graces will water all the tender plants, and
they will grow around the parent stem, as plants of the
Father’s right hand planting.

A good woman is the soul of her husband; his “heart
doth safely trust in her.’ ‘She openeth her mouth with
wisdom; and in her tongue is the law of kindness. She
looketh well to the ways of her household, and eateth not
the bread of idleness. Her children arise up, and call her
blessed; her husband, also, and he praiseth her.’? Her
tenderness and sympathy lessen his sorrows, and increase
his joys. Her affection cheers him on in the path of duty ;
her good humor and complacency lighten the cares and
anxieties of life.

3. Woman, to reach her highest elevation, must be
tTRuLY Pious. In speaking upon this point, let us notice
the piety of the woman alluded to in the text.
WOMAN’S GREATNESS. 187

(1.): Her piety was seen in honoring the Lord’s prophet.
‘«She said unto her husband, Behold, now, I perceive that
this is a holy man of God, which passeth by us continually.
Let us make a little chamber, I pray thee, on the wall; and
let us set for him there a bed, and a table, and a stool, and
a candlestick: and it shall be, when he cometh to us, that
he shall turn in thither.’’ God has said, ‘* He that honoreth
me, him will I honor.”” She honored God by her kind-
ness to his faithful prophet. ‘Inasmuch as ye have done
it unto one of the least of these, ye have done it unto me.”

(2.) Her piety was seen in her contentedness; for
when the good man would have done her a favor, she
desired it not. Elisha must have had great influence with
Jehoram, the king, from the part he took, and the influence
he exercised in the war with the Moabites; for, under
God, the prophet was the instrument of his victory.
Therefore, he asked her if she would be ‘spoken for to
the king, or to the captain of the host?” As much as to say,
“‘Do you wish an office for your husband, or a commission
in the army? Do you wish to change your quiet, humble
home, for the fashionable court, or the display of the
camp??? O, how admirable is her answer. ‘And she an-
swered, I dwell among mine own people.” As much as
if she had said, ‘‘I am perfectly satisfied and contented
with my husband, as he is—with my home, humble as it
is—with my neighbors and kinsfolk, as they are; nor do I
desire any change.’ Here seems to be true contentment,
and a perfect resignation to the will of God in the adminis-
tration of his providence. How very different from too
many, who are always repining. Their husbands do not
do as they should. Their house, furniture, and clothes are
not what they ought to be. Their neighbors move in better
style than they—dress their children more gaily; in short,
every thing is wrong. Peace and happiness have taken
their flight, and discontent and murmuring reign. Such a
188 WOMAN’S GREATNESS.

wife, instead of being the centre of affection, and a blessing
to her husband and family, is just the reverse. .

Dr. Clarke remarks on this passage: ‘*How few are
there like this woman? Who would not wish to be recom-
mended to the king’s notice, or procure a place for a rela-
tion in the army? Who would not like to change the
country for the town, and the rough manners of the inhab-
itants of the villages, for the polished conversation and
amusements of the court?) Who is so content with what
he has, as not to desire more? Who trembles at the
prospect of riches, or believes there are any snares in an
elevated state, or in the company and conversation of the
great and honorable? How few are there who will not
sacrifice every thing—peace, domestic comfort, and enjoy-
ments, their friends, their consciences, and their God, for
money, honors, grandeur, and parade ?”’

To be truly great, is to know God, to walk in the light
of his countenance, and have daily fellowship with hin—
to have the approval of an enlightened-conscience—to feel
that it is well with the soul. The experimental knowledge
this woman had of her acceptance with God, enabled her
to say as respected herself, ‘Jt is well.” Her faith in
God and her communion with her husband, enabled her to
say, it was well with him; and, notwithstanding the very
trying circumstances in which she was placed, in reference
to her only little son, (who was dead,) yet she could say, it
was well with him. Dr. Clarke remarks, ‘In her day,
the doctrine of reprobate infants had not disgraced the pure
religion of the God of endless compassion. She had no
doubts concerning the welfare of her child, even with
respect to another world; and who, but a Pagan, or a Stoic
can entertain a contrary doctrine ?”’

And now, in conclusion, let me inquire of each, how
stands this account with you? ‘Is it well with thee?”
Have you been born of God’s Spirit, and adopted into his
WOMAN’S GREATNESS. 189

family? ‘Say unto the righteous, it shall be well with
him; but woe unto the wicked, it shall be ill with him.’’
Either, it is well with you, and God’s blessing is upon
you; or, it is ill, and his curse is this moment hanging -
over your devoted soul. Say, gay and fashionable lady,
are you not, with all your dress and tinsel, hanging over
the gulf of an eternal hell? Say, gay and careless wife,
are not you and your husband walking hand in hand to
taste eternal woe? Are you not training up your family to
join you in that lake that burns with fire and brimstone;
‘« where the. worm dieth not, and the fire is not quenched 2”

Awake! awake! now is the time to turn from your fool-
ish parade and sinful indulgences, and to seek the Lord,
that it may be well with you and yours. And then, in an
humble retirement, far secluded from the public gaze, and
from those useless and sinful pastimes which disgrace
human nature, clad in modest attire, and in the panoply of
your own virtues, amidst a contented and pious family, a
truly great and good woman, moving in all the dignity and
meekness of true piety, you may become a shining and
burning light 1o all around you. Afflictions may, indeed,
come upon you; death,.even, may invade the family circle
and snatch away the beloved child, still, with the composure
and resignation of a sincere Christian, you will be enabled
to say, ‘It is well with me, it is well with my husband, it
is well with the child.”

May God help all wives and mothers to ‘‘be in behavior
as becometh holiness; not false accusers, not given to much
wine, teachers of good things; that they may teach the
young women to be sober, to love their husbands, to love
their children, to be discreet, chaste, keepers at home, good,
obedient to their own husbands, that the word of God be
not blasphemed.”’
190 CHRIST THE CHRISTIAN’S

SERMON XII. -
BY REV. NATHAN EMERY.
CHRIST THE CHRISTIAN’S SAVIOR AND REWARDER.

‘And in that day there shall be a root of Jesse, which shall stand
for an ensign of the people: to it shall the Gentiles seek; and his
rest shall be glorious,” Isaiah xi, 10.

Tue revelation of divine benevolence to our fallen race
commenced in the morning of time. Man had _trans-
gressed the law of his God, incurred his holy displeasure,
forfeited his heavenly abode, and exposed himself to end-
less ruin. Remorse had laid hold of his conscience; fear
had commenced its terrors in his guilty soul; justice was
advancing, with slow and steady step, to cut the offender
down. At this alarming crisis, ‘‘a ransom was found ;’
mercy came to his relief; and as the Almighty pronounced
the curse on his deceiver, he made the following glorious
declaration: ‘I will put enmity. between thee and the wo-
man, and between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel!’ This first
promise made to man contained all the elements of the
great system of salvation. It was renewed, at different
times, to the pious patriarchs and prophets, who greatly
rejoiced at the opening prospect of a glorious moral revo-
lution in the world.

Divine providence saw that man was not prepared, at
that time, to receive the splendors of the Gospel day; and
that such was the darkened state of his understanding, and
the depravity of his heart, that he would plunge into the
most despicable idolatry: and, notwithstanding the high
opinion man had of his own reason and intelligence, this,
in the course of time, actually took place. ‘The fathers of
philosophy, the inventors of the fine arts, and the conquer-
ors of the world, worshiped every thing as god but the true
SAVIOR AND REWARDER. 191

God, and he was unknown to them. In view of this, the
Lord saw fit to select Abraham and his descendants to be
the repository of his word, and to perpetuate the worship
of the true God in the world. The patriarch, therefore,
was commanded to leave his country, his kindred, and his
father’s house, and to sojourn in a distant land; and, to
cheer his heart under his privations, he had, in addition to
other great promises, the following, which far exceeded all
that were given him before: ‘‘In thee shall all the families
of the earth be blessed.’ In this promise he had a
glimpse of the Gospel era; and our Savior could properly
observe to the Jews: ‘Your father Abraham rejoiced to
see my day.” God saw fit to make a strong impression
on the minds of the pious, that a great character would
come, and do incalculable good on the earth. This subject
had the pre-eminence in the minds of the prophets, who
dwelt on the pleasing theme with joyful hearts and flow-
ing eloquence. Isaiah seems to have been highly favored
with a view of the ‘suffering of Christ, and the glory that
would follow.” He saw that long night of darkness and
ignorance, which had enveloped our earth, give way before
the rising glories of the Sun of righteousness. He heard
the sound of the great trumpet, proclaiming a glorious jubi-
lee to our world, declaring liberty to the captive, and the
opening of the prison to them that are bound. In short,
he saw the introduction of the Gospel into our world, its
progress, and ultimate triumph. He represented its effects
by the striking figure of ferocious and untamable animals
becoming peaceful, and harmoniously dwelling together,
declaring that nothing should hurt in all God’s holy moun-
tain. And this was to be accomplished by Him who
should stand for an ensign for the people.

I. We sHALL NOTICE THE PROMINENT DOCTRINES PRE-
SENTED IN THE TEXT. :

1. The author of this great work is called the ‘root of
192 CHRIST THE CHRISTIAN’S

Jesse.’ It is well understood that Jesse was of the tribe
of Judah, and the father of David; and that the prediction
was that our Savior would spring from this tribe and the
family of David. . So there can be no doubt that our text
refers to Christ by any who believe in the divine inspira-
tion of the holy Scriptures.

But a difficulty may arise in the minds of some, from
the statement of the prophet in the first verse of this. chap-
ter. He observes, ‘‘And there shall come forth a rod
out of the stem of Jesse; and a branch shall grow out of
his.roots.”” They may not see how it is possible for Christ
to be the root of Jesse; that is, the source from which
Jesse came, and, at the same time, be a branch of Jesse;
that is, one of Jesse’s offspring. The same idea is advanced
in Rev. xxii, 16: «I, Jesus, have sent mine angel to testify
these things in the Churches. I am the roof and the of*
spring of David.”” It is remarkable how our Savior con-
founded his enemies by introducing this subject: «* While
the Pharisees were gathered together, Jesus asked them,
saying, What think ye of Christ? whose son is he? They
say unto him, The son of David. He saith unto them,
How, then, doth David, in spirit, call him Lord, saying,
The Lord said unto my Lord, sit thou on my right hand,
till I make thine enemies thy footstool? If David called
him Lord, how is he’his son? And no man was able to
answer him a word.’” Were we unbelievers in the divinity
of Christ, we should be as dumb, and as completely con-
founded, as were the Pharisees. But divine inspiration
has given us a key which opens and explains the whole
mystery. The sacred pages proclaim that He is the mighty
God, the creator of all things in heaven and earth; there-
fore, he was the root, or creator, of Jesse and David; and
that he was God manifested in the flesh. He took upon
him human nature, was made of a woman, who descended
from Judah, through the lineage of Jesse and David. Here
SAVIOR AND REWARDER. 193

the whole mystery is opened, and we have a Redeemer
presented to us, ‘Who is able to save to the uttermost all
that come unto God by him;’’ and on whom we are willing
to risk our all for time and eternity. It is true, he was a
man of sorrow, and acquainted with grief. His enemies
were many; they were mighty and malicious. His earthly
friends were few and feeble; he had none of the riches of
this werld to recommend him; he was born in a stable,
eradled in a manger; had nota place of his own where to
rest his weary head, and finally died on a eress. Here
unbelief scowls, and pride frets, at having such a Savior
presented to man; but we can assure them that man did
not need a Savior to recommend to him the riches and
grandeur of the world, but just the reverse. He needed
one to teach him that vanity is written on all earthly things,
and that he makes a great mistake who lays up his treasure
this side of heaven.

Notwithstanding no form or comeliness, by a haughty
world, could be seen in Jesus, there is infallible evidence
that he was the mighty God, wise in counsel, and mighty
in works—that beams of divine glory often shone through
his humanity while on earth, and that, from first to last, he
proved himself to be the promised Savior. Earth took no
interest in his birth, made no display of joy, illuminated
no cities; but heaven did, and lit up the firmament with a
new star, to point distant visitants to his lonely resting-
place. Although man had no songs to sing on this great
event, angels had; for they shouted their halleluiahs along
the starry concave, while over the hills of Bethlehem, and
down to the vales below, rolled their anthem of, «* Glory to
God in the highest, and on earth peace, good will toward
men.” He had no revenue, no store-houses, and yet a
hungry multitude of five thousand men, besides women and
children, ‘did all eat, and were filled,’’ with five loaves

and two fishes. When he wanted money to pay his
17
194 CHRIST THE CHRISTIAN’S

“tribute, the sea quickly sent him a contribution in the
mouth of a fish; the elements obeyed their Maker; winds
and waves were silent, and still, at his rebuke; the deaf
were made to hear the voice of him who spake and it was
done; the dumb were brought to sing his praise, and the
blind to see creation, and its Creator, both at once. Dis-
ease and demons fled before him, and death and the grave
obeyed his word, and yielded up their prey. And, finally,
the whole army of the prince of darkness was defeated, in
the great battle fought at the death and resurrection of the
Captain of our salvation. ‘Then was bruised the head of
the old serpent; death lost his power to sting the pious
saint; and the grave was robbed of its boasted vietory.

2. « He shall stand for an ensign for the people.’ An
ensign, banner, and standard, refer to the colors, or flag,
borne by a nation, by which it is distinguished from others.
Among the uses to which it is put, it is raised to assemble,
or enlist soldiers, to direct them in their march, and encour-
age them in the conflict. It is not an uncommon figure in
the sacred pages: ‘‘ When the enemy shall come in like a
flood, the Spirit of the Lord shall lift up a standard against
him.”’ Here the Lord is represented as a mighty general,
who raises his ensign, enlists and rallies his troops, and
delivers his people.

The prophet very properly applies it to our Savior; for
there is no other name given amongst men whereby we
can be saved. To him we must all come—he is the centre
to which we must all gravitate. In the days of his incar-
nation he stood forth in opposition to all the powers of
earth and hell, and proclaimed to listening multitudes the
evil nature of sin, the power and craft of their enemies,
the danger of remaining in the broad road which leads to
destruction. He invited them to enlist in his cause, to em-
brace his cross, and to be born of the Spirit; to be pure in
heart, and holy in life. He lifted the curtain, and opened
SAVIOR AND REWARDER. 195

a prospect beyond the horizon of time, and presented such -
glorious views of immortality as never had entered into the
mind of man. After having finished the work he came to
do on the earth, he gave up his life, and expired in one of
the most painful forms that malignity could contrive. He
satisfied divine justice, purchased pardon for a guilty
world, proved himself to be the Lord of hosts, strong and
mighty in battle, by «*spoiling principalities and powers,
making a show of them openly.”” He came back from the
tomb, met his disciples, gave them all needful instructions,
and committed the Gospel ensign to his apostles in the fol-
lowing charge: ‘Go ye into all the world, and preach the
Gospel to every creature. He that believeth and is bap-
tized shall be saved, but he that believeth not shall be
damned.”’ The apostles were soon endowed with power
from on high, and commenced their work. Peter, on the
day of Pentecost, “raised the broad flag of invitation,”
and three thousand eame over on the side of Immanuel.
From that time to the present it has been raised to invite
the nations to come to Christ and live; and every true min-
ister can say:
“See on the mountain top,
The standard of our God;
In Jesus name I lift it up,
All stain’d with hallow’d blood.”

The followers of Christ have crosses to bear, losses to
sustain, and enemies to contend with. ‘Legions of wily
fiends oppose,” as they advance toward the prize of their
high calling. The arm of God is their strength, his word
their guide—his promise gives animation to hope, and
energy to faith. ‘The love of Christ warms their hearts,
and ereates their zeal. Let them hold fast to their standard,
in all their conflicts, and, with the pious apostle, they can
say, “In all these things we are more than conquerors,
through him that loved us, and gave himself for us.”
196 CHRIST THE CHRISTIAN’S

3. The conditions of salvation as presented in the
text. ‘Unto him shall the Gentiles seek.’’ It is well
known that Jews and Gentiles had an inveterate prejudice
against each other. This grew out of the ceremonial law,
which the apostle calls, ‘The law of commandments con-
tained in ordinances.’ This middle wall of partition,
which was such a formidable bar between them, Christ
removed out of the way, “blotting out the handwriting
of ordinances that was against us, which was contrary
to us, and took it out of the way, nailing it to his cross,”
so that all might see that the handwriting was effaced, and
know that the Jaw was disannulled. This was done ‘that
he might reconcile both to God in one body by the cross,
having slain the enmity thereby.” These obstacles being
removed, such as were enemies could beeome friends, en-
list under the same banner, contend together with the ene-
mies of God and man, and walk together in the way of
holiness. :

The prophet, in stating that the Gentiles would seek
the Savior presented to them in the Gospel, supposes
that there are conditions to be complied with; and that
the Gentiles who would not submit to the “law of
commandments contained in ordinances,’ could have no
reasonable objeetions to the conditions on which salvation
was offered to them in the Gospel, therefore, would obey
the command, ‘Seek ye the Lord while he may be found.””
In order that every thing might be done consistent with the
perfections of God, and the moral agency of man, the
holy Comforter was sent to ‘‘reprove the world of sin, of
righteousness, and of judgment.” The dark chambers of
the human soul must be irradiated by the light of divine
truth. Man must see his real condition. He must see
that he is a sinner, and justly deserves to be left to sink
into interminable ruin. He must give up the tinsel robe of
self-righteousness which he has drawn so nicely around
SAVIOR AND REWARDER. 197

him; and, so far from hoping for heaven on the ground of
any virtue or goodness of his own, he must see that he is
a guilty rebel, who has committed treason against heaven—
that he is helpless, «having no hope, and without God in the
world.’ But although your sins may rise like mountains,
your heart resemble the hardest marble, the law pronounce
its curse, and conscience condemn you to die, you may ap-
proach him who “bore our sins and carried our sorrows,”
and venture all upon his merits. Yes, go to Calvary,
and behold your Redeemer nailed to the cross—suspended
between heaven and earth—stained with blood, and pale
with death—surrounded by a railing, mocking multitude;
and though ready to think that compassion has taken its
departure from the world, here you will behold it as never
seen before, dilating the bosom, and overflowing the heart
of the suffering Son of God. Hear him say, * This cup I

drink for you,” then will you exclaim,

«T yield, I yield!

I can hold out no more;

I sink, by dying love compell’d,
And own thee conqueror.”

Faith claims his merits; your sins and chains fall off; the
sentence of condemnation is reversed; darkness and dis-
cord take their departure from your trembling soul on
speedy wing; your heart is melted into love to God and
man; your eyes overflow with tears of gratitude and joy,
and you exclaim, ‘*O, Lord, I will praise thee; for though
thou wast angry with mes thine anger is turned away,
and thou comfortedst me.’” We wish not to convey the
idea that the experience of every individual is precisely
alike : some have more terrors than others, and the enjoy-
ment and assurance are greater in some than in others; but
we wish to be understood to say, that all brought to enjoy
pardon are fully convinced of their sinful and helpless con-

dition prior to their conversion; that, when brought to feel
it
198 CHRIST THE CHRISTIAN’S

that mercy has come to their relief, they can Hoey that
they are sinners saved by grace.

“Tf we are saved by grace,’ says an objector, ‘I see
no need of conditions. Christ hath died for all, and he
will save all. Let man live as he pleases, he is sure of
heaven.’’ If this objeetion is correct, a man may live like
a brute, and die in the act of murder, or any other crime,
and enter safely into the rest of the saints. Before the
coming of our Savior, the Gentiles had much of what they
ealled religion, and were very zealous in their way; but
the apostle calls it “‘abominable idolatry.” It contained
neither holiness, nor the worship of the true God. If the
objection be true, our Savior and his apostles have intro-
duced a system of religion but little better They have,
indeed, left out the extravagances of heathen worship; but
have brought us a religion as destitute of piety, as was that
of the ‘great Diana of the Ephesians ;’’ for it supposes
that repentance, faith, and holiness, as well as the worship
of the true God, are not necessary to man’s salvation. So
the Gospel has thrown down heathenism, and introduced
no religion in its place, or none of any importance; for
men will all be saved, though they disregard and trample on
all its obligations. But this is not all: it supposes that
the God of glory is a aecomplice with the powers of
darkness, and an abettor of sin. He has, indeed, done
much for. fallen man. ‘The whole system of salvation is
crowded with blessings for a lost world; and for what pur-
pose? According to the above opinion, it is that man may
have the opportunity of immersing himself in sin during
his life on earth, and rising to heaven after death. So that
the cross is made the encourager of sin—God gave up his
‘Son to die, to purchase indulgences for man to commit
crimes ; and in the last and great day of decision, will say
to him, ‘‘ Well done, good and faithful servant, enter into
the joy of thy Lord.’ We have no disposition to pursue
SAVIOR AND REWARDER. 199

this subject any further. Our earnest wish is, that its abet-
tors may see their errors, and fly to Him who hath said,
*« Blessed are the pure in heart, for they shall see God;’’
and, by his inspired apostle, has proclaimed, ‘ Without
holiness, no man shall see the Lord.”

Christ hath laid down the price of our salvation, and
fixed the conditions on which we shall have it; and no man
can justly say, they are unreasonable. Is it not reasonable
for the needy beggar to reach out his hand to receive your
charity? Is it not reasonable that rebels should throw
down their weapons of rebellion, in order to have a pardon?
And would not a governor be thought to be on the borders
of insanity, who should pardon men while in the act of
murder and destruction? And is it not unreasonable for
man to reject the provision in the Gospel, made for him by
the infinite love of God, and the merits of Christ? The
Lord thinks it is, and gives such to understand, that they
shall shall not taste of his supper. But the humble, pious
souls, who have given up all for Christ—who have their
affections set on things above, and rejoice that the way
of holiness is the way to heaven, will find

4, His rest glorious. The happiness of God’s people
is often mentioned in the sacred Scriptures by the term
rest, And it is not uncommon to apply it to their comforts
in this life. ‘The blessed Savior promises rest to the souls
of the weary and heavy-laden who come unto him; and
the apostle Paul observes, ‘* We who have believed, do
enter into rest.” Notwithstanding they live in a world
subject to many vicissitudes and conflicts, they have what
may be properly called a rest. ‘They rest from the labors
and toils those perform who still walk in the way of the
ungodly. Sin gives no peace to its votaries. «The way
of transgressors is hard.’ They, having left its service,
have nothing to do with its toils. They are freed from
the stingings of a guilty conscience. ‘+ 'There is, therefore,
200 CHRIST THE CHRISTIAN’S

now no condemnation to them which are in Christ Jesus,
who walk not after the flesh, but after the Spirit.’ They
have entered into sweet communion with the Lord; and the
closer they cleave to him, the more heavenly is their rest.
Let them struggle for holiness, believe the divine promise,
and feel the yoke of inbred sin destroyed: then can they
use the triumphant language of the apostle, «I am crucified
with Christ; nevertheless, I live; yet not I, but Christ
liveth in me.”’ This is the glorious privilege of the chil-
dren of God in this world. :

But the words of our.text refer to that rest which shall
be given them when they receive an honorable discharge
from conflict and war. In this state of probation, they
have to use all their strength and grace to overcome ene-
mies, and advance in the divine life. Here, they have to
sustain losses and disappointments—their nearest friends
are taken from them by the cold hand of death. It is not
uncommon for gloomy poverty to make their dwellings its
abode, and disease to shatter their earthly tabernacles; or,
for children and friends to cause unspeakable anguish, by
walking the downward way to death. In addition to all
this, they have to contend with principalities and powers,
and the rulers of the darkness of this world. Their hearts
are often dilated with sighs, and their path bedewed with
tears. But, O, that ‘sweet home’’—that heavenly rest,
which God has prepared for his people! What shall I
say of it? Language fails in description—human intellect
cannot grasp it. Imagination soars on trembling wing,
only to be lost in its glories. Divine inspiration has given
us a glimpse of it, by using the most grand and lofty fig-
ures of which our language is capable. ‘The heavens are
opened—the vail removed—a city of vast dimensions and
indescribable glory is presented to our enraptured view.
The most precious stones compose its walls; its gates are
pearls; its streets are paved with gold; the fluent waters
SAVIOR AND REWARDER. 201

of life from the throne of God roll through its midst, on
either side of which, trees of life wave their ambrosial tops,
scattering their life-giving fragrance—yielding, monthly,
their various fruits, while their leaves give health to the
nations. None of the feebleness of infancy, nor trembling
of old age will ever be seen there. Sickly forms and
funeral processions will never walk its golden pavements.
Its inhabitants bloom with perpetual youth. ‘Their robes
of white testify their purity, their waving palms declare
their victory, and their owing anthem “to Him that loved
us, and washed us from our sins in his own blood,”  pro-
elaims how they came to be admitted there. And what is
infinitely above all, is, the Lord God Almighty, and the
Lamb, are their temple, and the divine glory makes their
eternal day. ‘This is the heaven that God has prepared for
his people—the glorious ‘‘rest”? spoken of in our text—so
glorious, that it needs the language of eternity to portray it.

Il. We wit. Now DEDUCE A FEW PRACTICAL INFER-
ENCES.

1. We infer, that the Gospel is a glorious system of
benevolence, sent by God to fallen man. It is designed
to meet all his real wants, and bring him up to a state of
holiness on earth, and, thereby, prepare him to become a
citizen of the New Jerusalem. It finds him ignorant and
bewildered: it pours light into his understanding, and points
him to the good and right way. He has a depraved dispo-
sition, which, like a hot-bed, is the fruitful source of sin
against God: it presents to him the great expiatory sacri-
fice offered on the cross for his deliverance ; ; brings him the
grace of God to “prevent him that he may have a good
will, and work with him when he has that good will.” In
short, it finds him destitute of all good, and infinitely in
arrears to divine justice, and offers him pardon, holiness,
and heaven. Let the news be spread to the most distant
region of human society. Let Ethiopia stretch out her
202 CHRIST THE CHRISTIAN’S

hands to God; he will receive her with the same compla-
cency he did the returning prodigal, and give her a place in
the family circle. Let the Gospel ensign be carried in
triumph round the globe. Let all pray, and all labor to
help on the grand design, until the hosannas of the islands,
and the halleluiahs of the continents ascend, forming one
glorious anthem before the throne.

2. We infer, that itis the duty of all to comply with the
call of God, and submit to the conditions presented in the
Gospel. This is perfectly reasonable; and yet there are
thousands in our country who conduct as though they were
sent here for no higher purpose than the animals which
graze on the mountains. The whole of their thoughts and
anxieties aré confined to the fading things of earth. They
say they “mean to be religious at a future period;” as if
they had life and reason, time and grace at their own dis-
posal—as if they were masters, and the Lord their servant,
and were at liberty to attend to his call when it might suit
their convenience. ‘This, sinners, is the story you have
been repeating for years, and which, I fear, you will con-
tinue to repeat, until your tongues are silent in death, and
your spirits are imprisoned with the damned. O, there is an
awful period fast approaching, when you will be stretched
on your couch for the last time, with disease preying upon
your vitals, and fever flaming through your veins; your
weeping friends gathering around you, a guilty conscience
within, spreading terror through your souls, an angry God
above you, a fearful day of judgment before you, and a
dreadful hell beneath you. Then you must take the un-
willing plunge which will bring you into the presence of a
slighted, rejected, and offended God. But now, while you
have time—while the inviting voice of mercy is sounding
in your ears, escape for your life—delay not another minute.
In the name of Heaven, I warn you not to leave the place
where you are until you make the firm resolve, that, in the
SAVIOR AND REWARDER. 203

strength of God, you will now seek your salvation. O,
think! the disease which will drag you to the tomb, may
have secretly commenced on your system—death may be
very near. O, then, begin now; let your next breath be a
prayer to the Lord for mercy; and continue to look to him
until you know what that religion is, which will make life
joyful, death a scene of triumph, and heaven your eternal
home. O, my heavenly-Father, bless this exhortation, to
all to whom it may come. Let this feeble effort wake up
some careless soul who is on the margin of destruction.

3. We infer, that Christians have entered into a sacred
covenant with the Lord to be his soldiers—his followers.
Not like that of a hireling, which comes to an end; but for
ever—

“When rolling years shall cease to move.”

God has given them great and precious promises, that they
may be made partakers of the divine nature, and, being
delivered out of the hand of their enemies, may serve him
in holiness and righteousness all the days of their lives.
He hath raised the curtain, and given them a distant view
of that glorious country to which they will be transplanted,
when the warfare is accomplished. This world is the field
of battle and conflict. Here, we must have, and faithfully
use the Gospel armor. And it should be our great concern,
to be ready to meet all the emergencies to which we are
exposed. In order to this, the enemies within must be
destroyed, the carnal mind must be crucified, and the love
of Christ control all our powers and passions. , then, let
us struggle for this without ceasing. Let us go to his throne
of grace, presenting, by faith, the blood which cleanses
from all sin; assured he will not deny us the blessing
which that blood was shed to procure for us.

Let us be armed with the whole panoply of God, “ pray-
ing always, with all prayer and supplication, and watching
thereunto -with perseverance ;’? always bearing in mind,
204 SELF-DENIAL.

that if we would conquer we must fight. Our elder breth-
ren, who have entered the celestial world, were once sol-
diers, fighting the same enemies we have to contend with,
but are now waving their palms of victory before the
throne. , let us follow our “ensign,”’ cling to the cross,
and we shall soon be led from the field of battle in triumph,
and enter into that glorious rest, where we shall join our
sainted friends, who fought and conquered before us.
There we shall have a sun without a cloud, a day without
night, and life without death.
‘Farewell, fellow-soldiers, you'll soon be discharged.”

Amen, halleluiah !

sr

SERMON XIII.
BY REV. DANIEL M. CONANT.
SELF-DENIAL.

-& And he said to them all, If any man will come after me, let him
deny himself,’ Luke ix, 23. :

Few precepts in the Bible are more important than the
one contained in the text, and few, perhaps, are less
regarded. At the time it was delivered, Christ had just
revealed himself to Peter, and the rest of his disciples, in
his true character; and, lest they should be too much elated
with their near alliance to so great a personage, and should
conclude that their whole life would be attended only with
pomp and grandeur, he informed them that ‘the Son of
man must suffer many things, and be rejected of the elders,
and chief priests, and be slain.’”? As much as though he
had said to them, you must prepare for a scene far differ-
ent from what you have anticipated. Our Lord, however,
added, for their support and encouragement, under this
gloomy prospect, that the third day he would rise again;
SELF-DENIAL. 205

and then, properly to prepare them for the trials which
awaited them, “He said to them all, If any man will
come after me, let him deny himself.”

Let us consider,

I. Wuart Is IMPLIED IN THE DOCTRINE oF Setr-DENIAL.

In explaining and enforcing this important doctrine, I
shall endeavor to show the truth of Isaiah’s words, “* The
whole head is sick, and the whole heart faint ;’’ or, that
the understanding is darkened, the memory impaired, as to
spiritual things; the will rebellious, the conscience stupi-
fied and blinded, the affections alienated from God, and all
the passions in a state of anarchy and confusion. But, to
be more explicit: :

1. In matters of religion, we must not trust to our own
understanding, but submit our short-sighted reason to the
light of divine revelation. The reason which we assign
for this is, that religion, though not contrary to reason, is
above reason; or, in the language of Mr. Burr, ‘“ Natural
understanding is not sufficient to determine in matters of
religion.” Here we may trace infidelity to its fountain-
head: it is a pride in the understanding; an unwillingness
to submit to the teachings of God, which makes some per-
sons esteem themselves so wise that they reach that height
of folly at which they deny the existence of God, and Jesus
Christ, whom he hath sent. Well may we, with St. Paul,
inquire, ‘‘ Where is the wise? where is the disputer of this
world? Hath not God made foolish the wisdom of this
world?”? And St. James justly observes, that the ‘“ wis-
dom”? of the natural man “ descendeth not from above, but
is earthly, sensual, devilish; while St. Paul positively
declares, that ‘‘the natural man receiveth not the things of
the Spirit of God; for they are foolishness unto him.”
We confess that reason wonderfully guides some through
the circle of the sciences, and the maze of commercial, or

political affairs; «‘For the children of this world are, in
18
206 SELF-DENIAL.

their generation, wiser than the children of light.” But
when it would lead us in search of divine truth, without
the aid of revelation, it sheds but a faint and uncertain
light. We have not said, nor would we be understood to
say, that we must not exercise our reason on religious sub-
jects. This God requires: ‘* Come, now, and let us reason
together, saith the Lord ;’’ but what we wish to be under-
stood to say, is, that mere human reason is utterly unable
to attain to any certain knowledge of God, or his law;
“For the world, by wisdom, knew not God.’’? Our ideas
respecting the origin of evil, and the cause of the depravity
and misery which actually exist among mankind, or the
nature and worship of God, and of the immortality of the
soul, must have remained dark, confused, and imperfect, if
God had not made a revelation of himself. It is one thing
to perceive that the rules of life which are laid before us
are agreeable to reason, and another to discover them by
the mere light of reason.

2. And has our memory escaped unimpaired by the
fall? Alas! let us but consider how easily we forget the
favors of our Creator, and recollect the injuries of our fel-
low-creatures ; how little we retain of a good book, or
pious discourse, and how much of a play, or of a frivolous
conversation; with how much accuracy we remember an
invitation to a scene of festivity, whilst the moving invi-
tations of the Gospel are no sooner heard than forgotten.
There is truth in the quaint remark, that ‘the memory
loses, like a sieve, the living water of truth, and drinks in,
like a spunge, the muddy streams of vanity ;”’ and, as the
knowledge we treasure up in the memory will have an im-
portant influence upon our hearts and lives, we should be
careful what we see, and hear, and read; especially should
we be cautions how we associate with the wicked. How
appropriate the exhortation of the apostle: ‘*Come out
from among them, and be ye separate, saith the Lord.”
SELF-DENIAL. 207

What an important injunction! but how little observed,
even by those who are, in other respects, conscientious
Christians? Lest, however, we should misunderstand the
caution, let it be observed, that to «come out,’”’ and be
‘“ separate,”’ does not imply that we are to have no dealings
with unconverted men; for then we must needs, as the
apostle says, ‘* Go out of the world ;” nor that we are not
to be courteous and friendly to all; but it does imply that
the Christian can have no profitable intercourse with the
unrighteous beyond what absolute duty requires. “The
apostle then adds, ‘* Wherefore, come out from among
them, and be separate, saith the Lord, and I will receive
you, and will be a Father unto you, saith the Lord
Almighty.”’ Is it not, therefore, plain, that the only ground
on which God will receive us, and be our father, is, that
we keep from an intimate association with the irreligious,
when there is no necessity—no providential call, that
requires it? And what will be the consequence, if we do
not come out from amongst the unholy, but continue a
familiar intercourse with them? It will fill our minds with
their foolish conversation and vain deportment; and thus
dampen our zeal for God, and cool that fervency of spirit
which attended our first love, enabling us to say, «« Whom
have I in heaven but thee? and there is none upon earth
that I desire beside thee.” This is an important branch
of self-denial, and should be neglected by none who would
grow in grace and the knowledge of the truth.

3. We must deny, or, rather, renounce our own will;
that is, we must bring it into submission to the will of
God. Whether we eat or drink, or whatever we do, we
must do all to the glory of God. ‘If thine eye be single,”
says the Redeemer: that is, if thy intentions are simply to
please God, ‘thy whole body,” all-thy actions, ‘shall be
full of light,” shall be in accordance with the Gospel,
which is called light; «But if thine eye be evil,” if thy
208 SELF-DENIAL.

intentions be diverted any other way, ‘*‘ thy whole body ’—
all thy actions, ‘shall be full of darkness,’ unprofitable,
and unworthy the least reward. Our will, in general, is
full of obstinacy: we must have our own way, right or
wrong, though the will of God is the supreme, unalterable
rule of action for every intelligent creature. But the true,
self-denying Christian can say, ‘Good is the will of the
Lord ;” or, with the blessed Redeemer, «Father, not my
will, but thine be done.”’

4, And do we find conscience always faithful and true?
Alas, how often is it said, even by those who are guilty of
some act expressly forbidden in the word of God, ** My con-
science does not condemn me.”’ Conscience, unenlight-
ened by the Spirit and truth of God, is but a blind guide,
which will ‘strain at a gnat, and swallow a camel.”
At one time, it is easy under accumulated guilt, and, at
another, it is quite scrupulous about mere trifles!_ I readily
admit that we should do nothing contrary to the decisions
of conscience; but, then, we should be extremely careful
to know that conscience is illuminated by the word of
truth. A conscience renewed by grace, and directed by
the word of God, is the best security for virtue, and the
most awful avenger of wicked deeds.

5. And have not our affections, by the fall, been thrown
into a state of anarchy and confusion? Awful thought!
Our unrenewed affections are set not on righteousness, the
greatest good; but on sin, the greatest evil: not on God,
nor on what would improve, purify, and save the soul; but
on what will gratify the body—on this world, its riches,
ease, luxury, and friendship! St. Paul, in giving direc-
tions to Timothy, says, “‘ Charge them that are rich in this
world, that they be not high-minded, nor trust in uncertain
riches, but in the living God, who giveth us richly all
things to enjoy.” Then, if any man will follow Christ, he
must deny his inordinate love of riches; for ‘They that
SELF-DENIAL. 209

will be rich fall into temptation, and a snare, and into many.
foolish and hurtful lusts, which drown men in destruction
and perdition;” «For the love of money is the root of all
evil: which while some coveted after, they have erred
from the faith, and pierced themselves through with many
sorrows.’”’ Listen, for a moment, to the language of pros-
perity : «+I will pull down my barns, and will build greater ;””
a resolution applauded by the world; ‘ And J will say to
my soul, Soul, thou hast much goods laid up for many
years ; take thine ease, eat, drink, and be merry.”” True,
there are many whose covetousness is not thus clearly man-
ifested, but yet sufficiently marked to show that there treas-
ure is not in heaven. A man need not plunge into the
ocean in order to drown himself: a very shallow stream
will suffice, if he choose to lie prostrate in it; so an
inordinate desire for the smallest gain, may as certainly
‘drown the soul in perdition,”’ as if the object of pursuit
were the ‘“* whole world.” “If ye, then, be risen with
Christ,” or, if you would be a Christian, ‘‘seek those
things which are above, where Christ sitteth on the right
hand of God: set your affections on things above, not on
things on the earth.’ :

Does one say, I am quite content with what I have?
Still you may “love the world.”’ The rich man, denomi-
nated by Christ a fool, said, ‘Soul, take thine ease ;’’ and
yet he was introduced by our Lord with this solemn warn-
ing: ‘Take heed, and beware of covetousness.”” Let an
agent for some charitable enterprise approach one of those
contented ones asking aid; no matter how important his
mission, excuse after excuse will show that his content-
ment depends on his keeping his property entire. «A
heart they have exercised with covetous practices; cursed
children: which have forsaken the right way, and are gone
astray.”’ This brings me to another thought: a Christian

is not to seek riches that he may live in idleness. This
18*
210 SELF-DENIAL.

was the iniquity of Sodom, pride, fullness of bread, and
abundance of idleness.” Six days shalt thou labor,”
is the command of God. Every Christian should feel the
force of the apostolic injunction, * Not slothful in busi-
ness;”’ and that of our Discipline, ‘be diligent. Never
be unemployed, never be triflingly employed, never trifle
away time.”

Does another say, I am not anxious to be rich, nor am I
indolent? This may be true, and yet there may be a
guilty love of self, which seeks indulgence in the luxuries
of life. Pleading a thousand plausible excuses suggested
by the deceitful enemy, or by a deceitful heart, you may
be expending in dress, furniture, and the luxuries of the
table, nearly all you have; so that but little is left for the
cause of Christ. You may be a Dives, in his mansion,
clothed in purple, and faring sumptuously every day, while
the cause of Christ, Lazarus-like, lies at your gate, and
fed only with the crumbs which fall from your table. Let us
consider,

II. THE UNIVERSALITY AND REASONABLENESS OF SELF-
Denut.

I have been endeavoring to describe to you, my brethren,
the nature of that self-denial which the Redeemer repre-
sents as inseparably connected with his service. And the
doctrine of Christ, like its blessed author, is the same
yesterday, to-day, and for ever; what he said unto one, he
said unto all, «Jf any man will come after me, let him
deny himself.” And I now call upon you, as you would
not deceive yourselves with the shadow, instead of the
substance, to examine, seriously and diligently, into your
experience on this matter; to inquire whether you have
denied self or not. ‘*For the grace of God that bringeth
salvation, hath appeared to all men; teaching us, that deny-
ing ungodliness, and worldly lusts, we should live soberly,
righteously, and godly, in this present world.” And is it
SELF-DENIAL. 211

not reasonable in itself, that the Creator, Preserver, and
“Redeemer of the world, the Father ‘and Friend of mankind,
should be the object of our supreme delight, and that we
should live to glorify him, doing is will in all things? And
as ‘no man can serve two masters,” we should deny self
that we may serve the Lord. Is it unreasonable that we
should deny “the desire of the eye’’—the pleasing of the eye
of the body, or of the mind, with any forbidden object, that
we may behold, “as in a glass, the glory of the Lord,”
and that God may shine into “our hearts, to give the light
of the knowledge of the glory of God, in the face of Jesus
Christ ;”’ that we should deny «the desire of the flesh” —
the unlawful gratification of sense, of appetite, or of passion,
that we may “labor for that meat which endureth to ever-
Jasting life, which the Son of man shall give unto you;”
that we should deny “the pride of life,”” the pomp, show,
and glitter of the present world, that we may enjoy the
dignity, glory, and felicity of our rational and immortal
natures? And since that consecration of ourselves to God,
in soul and body—in heart and life, embracing the doctrine
of self-denial, is a service so reasonable in itself, and so
necessary for us, it appears to be a matter of important
inquiry, what will most encourage us in the performance
of our duty. Let us, then, present

III. A FEW CONSIDERATIONS, AS MOTIVES TO SELF-
DENIAL.

Various reasons could be suggested to excite to this duty ;
but we shall present but few. The first thing that we
would present for consideration is, ‘* Ve are not your own.”
The meaning of this expression is, ye do not belong to
yourselves—are not at your own disposal—have no right to
do what you please with your souls, or bodies, or any
thing you call your own; or to use any faculty, member,
or talent, merely to gratify your own will or pleasure.
The reason is, we did not create ourselves; but He, who is
212 SELF-DENIAL.

the fountain of life, himself uncreated and self-existent,
‘‘ formed man of the dust of the ground, and breathed into
his nostrils the breath of life.’ Nor can we preserve our-
selves. We are dependent on God for the continuance of
life, and for the use of all our faculties; ‘*for in him we
live, and move, and have our being.” Still, these are not
the reasons assigned by the apostle. He has given another:
* Ye are bought with a price.’ We had sinned, and there-
by become ‘carnal, sold under sin;” that is, sold as a
slave, to remain under the dominion of sin, until brought
‘by grace, through faith,” ‘into the glorious liberty of the
children of God.’ In reference to the price paid: « Ye
were not redeemed. with corruptible things; but with the
precious blood of Christ,” ‘who gave himself a ransom
for all.”” Yes, the Redeemer “gave himself for us, that he
‘might redeem us from all iniquity, and purify unto himself
a peculiar people, zealous of good works.”’ And *it be-
came him, for whom are all things, and by whom are all
things, in bringing many sons to glory, to make the Captain
of their salvation perfect through sufferings.”

Let us, then, consider, in the next place, the sufferings
of Christ for us. ‘For ye know the grace of our Lord
Jesus Christ, that though he was rich, yet for your sakes
he became poor, that ye through his poverty might be
rich.’ His parents were poor, laboring people, and his
birth-place was a stable. He supported himself by manual
labor, until he entered on his public ministry ; after which
he was supported by his friends. He suffered reproach.
Isaiah had foretold that he should grow up as a tender
plant, “despised and rejected of men; a man of sorrows,
and acquainted with grief;’’ and the prediction was liter-
ally fulfilled. He was respected, it is true, by a few hum-
ble followers, until one turned traitor, and by a few poor
women from Galilee; but the rich, the great, and the
learned, together with those in authority, in Church and
SELF-DENIAL, 213

state, reproached and despised him. His own’ country-
men tauntingly said, ‘Is not this the carpenter—the son
of Mary?” ‘Can there any good thing come out of Naza-
reth?” “For out of Galilee riseth no prophet;’’ ‘He
hath spoken blasphemy ;’’ ‘And they cried out, all at
once, saying, Away with this man, crucify him, crucify
him.” Well did the apostle say, ‘¢ He endured such con-
tradiction of sinners against himself.” His mental suffer-
ings were great. ‘And Jesus took with him Peter, and
the two sons of Zebedee, and began to be sorrowful and
very heavy. Then saith he unto them, My soul is exceed-
ing sorrowful, even unto death.”” An awful moment of
conflict, between dread amazement and untold sorrow on
the one hand, and a desire to glorify God and save man-
kind on the other. And so great was his agony, ‘* his sweat
was, asit were, great drops of blood falling down to the
ground.” He, also, suffered pain of body. What part of
his body was free from pain? His back? The scourges
make long furrows there! His head? The thorns pierce his
sacred temples! His hands, or feet? They are torn with
nails. He suffered death—even death upon the cross.
No wonder all nature sympathized. ‘The vail of the
temple was rent in twain from the top to the bottom: and
the earth did quake, and the rocks rent, and the graves
were opened.” O, my soul, was it for me the Redeemer
suffered this? and shall I not joyfully deny myself, and, if
need be, suffer the loss of all things, to please him ?

But if the sufferings of Christ will not induce you to
‘endure hardness as a good soldier of Jesus,’ let us con-
template the happy consequences of suffering with Christ ;
for if we suffer with him, we shall, also, be glorified
together. And ‘TI reckon, that the sufferings of this pres-
ent time are not worthy to be compared with the glory
which shall be revealed in us.” We are expressly told by
the Lord, that “‘every one that hath forsaken houses, or
214 THE LORD’S SUPPER.

brethren, or sisters, or father, or mother, or wife, or chil-
dren, or lands, for” his ‘*names’ sake, shall receive a hun-
dred-fold, and shall inherit everlasting life.’ If, then, any
suffer the loss of property or friends in consequence of self-
denial, they “shall receive a hundred-fold,” even in this
present world, in the inward satisfaction and divine consola-
tion attending real religion; and they shall ‘inherit ever-
lasting life ;’’ they shall enjoy to all eternity that unspeak-
able felicity and glory which God has prepared for those
that love and serve him. What, if in consequence of
living ‘soberly, righteously, and godly in this present
world,’ we should suffer «the loss of all things’? that
the carnal heart desires, if thereby we ‘* may win Christ,’’
‘cand be found in him, having the righteousness which is
of God by faith,’’ and become inheritors of eternal life;
shall not our gain be infinite? How inconsistent, then,
the conduct of those who know and acknowledge that here
they have ‘no continuing city,” and yet set their affec-
tions on things present, which perish in the using, and are
as full of care and anxiety about the things of this world,
and as eager in their pursuit, as if they were their only
portion, and they were to enjoy them for ever !

SERMON XIV.
BY REV. ROBERT 0. SPENCER.
THE LORD'S SUPPER.

“ Let a man examine himself, and so let him eat of that bread, and
drink of that cup,” 1 Cor. xi, 28.

Or all the institutions connected with our holy religion,
no one is more important than the eucharist, or what is
commonly called the sacrament of the Lord’s supper. In-
deed, in whatever light it may be viewed, whether as a
THE LORD’S SUPPER. 215

privilege, through which the most important and invaluable
blessings are communicated to those who properly observe
it, or as a duty enforced by the most solemn considerations,
it stands pre-eminent. By the truly pious, in every age
and country, it has justly been held in the highest estima-
tion and reverence, being viewed as an all-important means
of grace. It comes to us sanctioned by the remembrance
of generations, during which it has been kept alive and
observed in the Christian Church. It-comes to us asso-
ciated with the names of confessors and martyrs, who have
honored it with their presence, and consecrated it with their
blood. But its importance is enhanced from the consid-
eration, that it was ordained by Christ himself to cele-
brate the most extraordinary event that ever occurred—an
event which excited the admiration of angels, namely, the
redemption of the world from sin, and all its dreadfully
fatal consequences, by his own sufferings and death; and
it was instituted, too, under circumstances the most tragi-
cal. It was on the eve of his own sufferings: his min-
istry was now drawing to a close; his enemies had formed
the malignant purpose of his death; Judas was already
engaged in the work of treason, and the high priests and
the people were thirsting for his blood; yet the blessed
Savior, ever intent on the happiness of his people, provides
for them a sacred entertainment, and authoritatively puts
forth this, his last, his dying command, “Do this in
remembrance of me.’’ It is not, then, to be wondered at,
that when gross abuses had crept into the Corinthian
Church in reference to this holy ordinance, St. Paul should
be so solicitous to correct them, chiding with severity those
who were addicted to them, but urging those who loved the
Lord Jesus Christ to a suitable attendance upon it: ‘Let
aman,” says he, ‘‘ examine himself, and so let him eat of
that bread, and drink of that cup.”
216 THE LORD’S SUPPER.

In the further prosecution of this subject, we shall
consider,

J. THE NATURE AND DESIGN or THE Lorp’s SuPPER.

1. In reference to the nature of this great and important
rite of Christianity, various opinions have been entertained ;
some interpreting literally what can only be metaphorically
understood, holding the monstrous theory, that the bread
and wine are converted into the body and blood of Christ;
and thus reducing it to a carnal ordinance; others contend-
ing that they are mere signs of the absent body and blood
of Jesus, and the use of them intended to be only a relig-
ious commemoration of his death. Both of these views
are erroneous, and equally to be deprecated. The former
is revolting to the senses and reason of mankind, requiring
us to apprehend what is impossible in the very nature of
things, that the body of Christ was eaten by his eleven
disciples, while their Lord was yet alive, and present with
them, or that, at the same time, he was both dead and
alive. Had his body thus been disposed of by his disci-
ples, it could not have been betrayed by Judas, or crucified
by the Jews. Nor can Christians partake, carnally, of the
body of Christ; such having passed through a great and
glorious change prior to his ascension to heaven, and being
immutable; and, even were it possible for them thus to
partake of the flesh of Christ, it could be of no conceivable
benefit to them, it being declared by our Lord himself, as
given by John, “the flesh profiteth nothing;’’ doubtless
intending to remove the carnal meaning put upon his
words by the Jews—he having previously said, ** Except
ye eat the flesh of the Son of man, and drink his blood, ye
have no life in you.’’ Besides, it is evident that our Lord
availed himself of a figure of speech common in that day,
and frequently used in Scripture, of giving to the sign the
name of the thing signified: thus, «The seven kine are
THE LORD’S SUPPER. 217

(represent) seven years;’’ ‘*’This is (represents) the bread
of affliction which our fathers ate in the land of Egypt;”
«The ten horns are (signify). ten kings ;’’ “That rock
was (represents) Christ.” In like manner, in our times,
the sign is frequently spoken of as the thing signified: as,
for instance, referring to a bust of Washington, we say,
«This is Washington ;”” to an engraving of the battle of
New Orleans, ‘This is the battle of New Orleans.”

The latter view is, doubtless, in fault, in that it comes
short, and attaches too little importance to the institution,
regarding it simply as a ceremonial observance, and of no
special advantage, further than to produce in our minds
religious reflections and virtuous purposes. But what,
then, is the nature of this institution? If we have thought
correctly, it is not only a commemorative rite, but a com-
memorative sign and seal of the covenant of our redemp-
tion, and is to be regarded as an ordinance of the highest
importance and perpetual obligation; being intended as a
means——a most sacred means, of communion with the Sa-
vior, showing forth not only his death, but his continued
spiritual presence with his Church. And that this is a
correct view of the subject will appear by further con-
sidering,

2. The design of the ordinance. Having the spiritual
and eternal welfare of mankind, and especially of his peo-
ple in view, Christ not only died for them to secure their
salvation, but instituted his supper to perpetuate a public
exhibition of his sufferings and death, and the benefits to
be derived from them in the Church till his second com-
ing. Clearly as these subjects are revealed in the Scrip-
tures, and frequently as they are dwelt upon in the pulpit,
such is the perverseness of human nature, and so far gone
from original righteousness are mankind, that they need
something to direct their attention to them, and impress

them with a sense of their transcendant importance. With
19
218 THE LORD’S SUPPER.

this view, believers are required to celebrate publicly the
supper, which is a standing admonition to mankind of these
facts, and an inexpugnable proof of the authenticity of
the Christian religion; showing forth, as it does, con-
tinually, his death until his coming again. The word,
in the original expression of its design, is yavayyeanere,
and signifies, ye show it forth with approval and trust,
or confidence. The cross of Christ was peculiarly obnox-
ious to the Jews, because they looked for a temporal
prince and Savior, and trusted through’ him to receive
universal dominion. It was to the Greeks foolishness, be-
cause the doctrine of man’s justification and salvation by it
was opposed to every notion that they had formed of what
was dignified and philosophic. The wisdom of this world,
and the princes of it, judged it absurd to expect salvation
by one who was unable to save himself, and honor by one
who died as a malefactor; and turned it to the reproach of
Christians, that they were the disciples of one who was
accursed of God and man: but they, by receiving the em-
blems of his death, were solemnly to declare, that they do
not reckon the cross of Christ any reproach to Christianity,
and that, so far from being ashamed of it, and desirous to
conceal it, that, whatever constructions an irreligious and
unbelieving world may put upon it, to them it is « the wis-
dom of God, and the power of God:’? it is all their salva-
tion, and all their desire. ‘Thus they were to despise the
shame attached to the cross of Christ, and even glory in it,
as the means by which the world is crucified to them, and
they unto the world, and esteeming its reproach as greater
honor than all the applause of men. And, farther, by this
they were to profess their entire dependence upon, and
affiance in, the atonement of Christ, as amply sufficient to
procure their present and eternal salvation. As they are
not ashamed to acknowledge him as their only ground of
hope, through whose name alone is salvation, so they are not
THE LORD'S SUPPER. 219

afraid to venture their interests, both for time and eternity,
with him, believing that all power in heaven and in earth
is committed to him, and that he is abundantly able to
save to the uttermost all who put their confidence in him.
Indeed, he is all their trust, and all their hope. Through
his mercy and grace alone, do they expect help in every
hour of need, victory in death, and an abundant entrance
into the mansions of bliss. And, confident that he will
never leave nor forsake them, they deliberately, and of
choice, put themselves under the protection of his govern-
ment, and the influence of his grace, and the guidance and
agency of his Holy Spirit. : :
' Another, and no less important design of Christ, in insti-
tuting his supper, was to present to his people a memorial
of him. This interpretation our Lord himself gave of it
when he said, ‘Do this in remembrance of me,” evs env
zyny avaxyqow. Do it for my memorial. It is true, that
upon every thing visible and invisible a part of-his name
divinely stands. In the small and in the great, in the near
and in the remote, is seen the impress of his wisdom and
power. But this is a memorial peculiarly his own, exhib-
iting, in transcendant lustre, his amazing love—his stupen-
dous compassion. It is in this ordinance that he has em-
phatically recorded his name for ever—his whole name
throughout all generations. He that instituted it, did, as it
were, in plain and legible characters, to be read of all men,
engrave this upon it for a motto: «When this you see,
remember me.’ And ought they not to remember him in
his ineffable condescension and unparalleled humiliation ?
O, yes, if there had been no love burning in the bosom of
the Redeemer to our ruined world, he had never suffered—
he had never died. Now this love of the blessed Jesus is
to be particularly remembered by us in all its spiritu-
ality, in all its disinterestedness, and in all its various
220 THE LORD’S SUPPER.

characteristics. And where can this be done so effectually
as at his table—whilst being presented with the emblems of
his death? The breaking of the bread is well calculated to
exhibit his body bruised for sin, and the pouring out of the
wine, the shedding forth of his blood as a sacrifice for
iniquity. But is there any danger of our forgetting him?
Alas, our ungrateful hearts are but too apt to be unmindful
of the richest mercies, and lose sight of the Lord that
bought us. The pleasures and allurements of the world,
valueless as they are, too freqently draw off our minds
from him who gave his life a ransom for us. Hence, in
consideration of the treachery of our memories, this ordi-
nance is appointed to remind us of Christ, his sufferings
and death, with the benefits procured thereby, that we may
love him with an undivided heart, and serve him with an
unwavering mind.

Again: it was intended to be a seal of his covenant—the
new covenant in his blood with his people. Did God
enter into a covenant with Abraham, and give him the seal
of circumcision as a pledge of the fulfillment of it? So
Christ has entered into a most gracious covenant with his
people, and given this ordinance as a seal to ratify or con-
firm it. Its internal seal, as given to genuine believers, is
the spirit of promise whereby they are sealed to the day
of redemption. But the visible seal of it, as administered
in the visible Church, is the supper. But of what is it a
pledge? On the part of God, it is an earnest of his giving
us pardon of sins, adopting us into his family, acknowl-
edging himself to be our God, and agreeing to protect and
support us in all trials, succor us in all temptations, com-
fort us in all troubles, supply all our wants, and conduct us
through all the intricate paths of life to an ever-blessed state
of being. On the part of the pious, it is a token of their
accepting the blessings of the covenant, and a sealing of the
THE LORD’S SUPPER. 221

solemn vows which they make, by-his- strength, to serve
him faithfully, and devote their time and talents to his glory.

Again: it was appointed to be a means of grace, wherein
those who attend upon it have communion with their Lord,
and feast upon spiritual and divine things. With this view
of it the apostle agrees when he says, “*'The cup of bless-
ing which we bless, is it not the communion (xowora, the
communication) of the blood of Christ? The bread which
we break, is it not the communion or communication of
the body of Christ?” The bread and wine are outward
and visible signs of his body bruised for iniquity, and his
blood shed for the remission of sins, and are intended to be
the means whereby God conveys into our souls all ‘the
blessings which were purchased by the body of Christ
once broken, and the blood of Christ once shed for them.
They are designed to be aids to our faith, to enable us to
lay hold on the blessed and glorious realities represented by
them—feasting upon his body and blood—partaking of,
and sharing in the benefits purchased by his death; this
being the sense in which his body is meat indeed, and his
blood ‘drink indeed. By them we are forcibly reminded
that Christ’s death is the life of the world; that whilst
ereatures die that our bodies may live, Christ died that our
souls may live, and that eternally in a state of blessedness.
But here, especially, are we permitted to lie at the foot of
the cross, and receive an assurance, that he who spared not
his own Son, but freely gave him up for us all, will
with him freely give us all things, and, indeed, does give us
all spiritual blessings richly to enjoy. And taught in his
word that he will come again, the second time, without sin
unto salvation, we are enabled to indulge the hope, that,
when he who is our life shall appear, then shall we, also,
appear with him in glory. O, how many myriads have
been replenished here with marrow and fat things; with
‘fat things full of marrow, and with wine on the lees, well

19*
222 THE LORD’S SUPPER.

refined.’? ‘Without any hesitation we may subscribe to the
language of the poet:
“ Millions of souls, in glory now,
Were fed and feasted here;
And millions more, still on the way,
Around the board appear.’

Once more: it was instituted to be a bond of union, and
means of mutual love, between the people of God, as
members of one body. At the table of the Lord, profes-
sions of attachment are to be made, not only to the great
Head of the Church, but to all his followers. Here we
are to signify and declare, that we, being many, are one
bread and one body, by virtue of our common relation to
one Lord Jesus Christ; being partakers of that one bread,
which is Christ. It is here that the middle wall of parti-
tion is broken down, and the truly pious, however numer-
ous, widely diffused, distinct in their denominational pecu-
liarities, are recognized as one family ; being members one
of another. Whilst surrounding the sacramental board,
their minor differences are laid aside, and they, building
upon the same foundation, and with the same materials, are
brought to feel that they are all incorporated into one and
the same covenant, and entitled to one and the same inher-
itance. Thus, dwelling in fellowship below, they antici-
pate the period when all the saints of God, having been
washed in the same precious blood, shall come from the
east and west, the north and south, and constitute one great
family in heaven, and, in harmony, ascribe all the glory of
their salvation unto the Lamb that was slain for them.

Having explained, within as short a compass as the
importance of the subject would justify, the nature and
design of the Lord’s supper, we proceed to. show that

II. SELF-EXAMINATION IS NECESSARY TO A RIGHT AT-
TENDANCE UPON IT.

Self-examination is at all times useful and necessary ;
THE LORD’S SUPPER. 223

being essential to our growth in grace, our felicity, and
interest. Would we become acquainted with our true state,
and have a proper view of the. relation in which we stand
to the Divine Being? It is requisite that we test ourselves ;
bring ourselves to the law and the testimony, and prove
ourselves by the word of God. Nor can this be attended
to with too much frequency and care. At least, every even-
ing, ere we retire to rest, we should review our course of
conduct through the day; what we have done, or thought,
that was unbecoming our station as men, and our character
as disciples. of Christ; whether our hearts have. been
indifferent to the world, and placed on heavenly objects.
But this is a work especially necessary to a right partaking
of the symbolical bread and wine, and, as such, is positively
enjoined in our text. The word in the original, doxcuatero,
is in the imperative mood, and implies not a bare permis-
sion, only, but a clear and explicit command. And it
would be equally as improper to neglect this, as to refuse
to partake of the emblems of the body and blood of Christ.

But is it asked, ‘* What is meant by self-examination ?”’
The original word is a metaphor, taken from testing or
assaying adulterated metals, and denotes a vigorous effort
on our part to understand our real condition in a moral
point of view, whether acting well our part in life, and
answering the end of our being. It is to converse with
ourselves, to discourse with our own hearts, to enter into
a solemn conference with our own souls, and be solicitous
about their eternal welfare. More particularly, it is to
probe ourselves, by putting serious questions to our moral
sense, and prosecuting them till a full and true answer be
given to them. The following questions, among others,
it will be well to consider, in our preparation for this holy
communion: Have we correct views in reference to the
nature and design of this ordinance; being exempt from that
blind superstition which would substitute it in the place of
224 THE LORD’S SUPPER.

regeneration, but regarding it as a most sacred and solemn
institution, by no means to be trifled with? Are we pos-
sessed of suitable dispositions of mind to approach the
table of the Lord, having our hearts properly affected with
a view of his bloody sweat and excruciating sufferings,
and deeming ourselves to be the purchase of his most
precious blood and the travail of his spotless soul? Do we
unfeignedly repent of all our past sins and unfaithfulness,
having a proper sense of their demerit; being truly sorry
that so many blanks have occurred upon the pages of our
history ; and humbling ourselves as in the dust before a just
and holy God? Are we resolved to break off from all our
evil practices, to leave undone no duty enjoined upon us,
and to avoid all evil—even the appearance of evil? Have
we faith in Christ? Are we firmly persuaded that he is
what he is represented to be in the sacred volume—the Son
of God; that he hath lived, died, arisen, and ascended on
high; that he is seated on the right hand of majesty and
power; that he is a merciful High Priest, who is touched
with the feeling of our infirmities; that he is an all-
sufficient Savior, and the only Savior? and are we placing
confidence in his atonement and intercession for our recon-
ciliation with God, and trusting in him for deliverance from
the guilt and power of sin; for a restoration to the favor
and image of God, and for a full preparation to stand be-
fore the Son of man? Do we sincerely love him, esteem-
ing him above every other object, taking supreme delight
in him, being truly and affectionately grateful to him, and
having no one in heaven but him, and desiring none upon
earth besides him? At least, conscious that he is worthy
of our love, do we ardently desire to love him—to have his
love shed abroad in our hearts—to be emptied of sin and
filled with holiness—to be emptied of pride and filled with
humility—to be emptied of unbelief and filled with confi-
dence and joy? In other words, have we such views of
THE LORD’S SUPPER. 225

ourselves, and of the plan of salvation, as to be deeply
sensible of our need of a Savior; and, having counted the
cost, are we willing to renounce all for Christ’s sake—the
vain pomp and pleasures of the world for the excellency of
the knowledge of Christ? In fine, are we in love and fel-
lowship with our neighbor? Have we purged out the old
leaven, even the leaven of malice and wickedness; being
disposed to forgive our enemies, to bless them that curse
us, and pray for them that despitefully use us and perse-
cute us?) Have we used all proper means to. be reconciled
to our brother—obeying the divine injunctions, “If thy
brother trespass against thee, go and tell him his fault be-
tween thee and him alone;” ‘ Therefore, if thou bring thy
gift to the altar,and there rememberest that thy brother
hath aught against thee, leave there thy gift before the
altar, and go thy way; first be reconciled to thy brother,
and then come and offer thy gift?”

Such are some of the inquiries which we should prose-
cute, in order to determine whether we are suitable persons
to approach the table of the Lord. It is true, that the most
eminent saint on earth, or the highest archangel in heaven,
is not, intrinsically, worthy to sit down at the communion
table. But the invitation of the Gospel, as well as of the
Church, is, «* Ye that do truly and earnestly repent of your
sins, and are in love and charity with your neighbors, and
intend to lead a new life, following the commandments of
God, and walking from henceforth in his holy ways, draw
near with faith, and take this holy sacrament to your com-
fort.”” But we proceed to consider

III. THe spirir AND MANNER IN WHICH WE MUST AT-
TEND UPON AND PARTARE OF IT.

‘Keep thy foot, when thou goest to the house of God,”
and ‘be not rash with thy mouth, and let not thine heart
be hasty to utter any thing before God,”’ is an excellent
rule in the Scripture directory, for religious worship. On
226 THE LORD’S SUPPER.

no occasion should we rush into the presence of God in a
careless or indifferent manner, being less respectful in our
carriage and deportment toward him, than we would be to
@ superior, or even an equal. ‘* Reverence and godly fear,”
are the characteristics which should mark our approach to
the King of kings. But the nearer we approach to him,
and the more intimate the communion we have with him,
the more reverent should we be, and the more should we
stand in awe of him.

Having, by. self-examination, meditation, and prayer, un-
der the influence of the Holy Spirit, received'a preparation
for this holy communion, we are to come to the table of
the Lord deeply humbled under a sense of our own un-
worthiness and entire dependence upon Christ for salvation,
designing to bear testimony to, and show forth his death;
with a full determination to know nothing among men but
Christ crucified; glorying in his cross, and counting all
things—riches, honor, and sensual gratifications—but loss,
that we may win Christ, and be found in him without spot,
and blameless. While at his table, receiving the emblems
of his death, we are to call to remembrance his dying love—
love, as high as heaven, as deep as hell, as immense as the
universe, yea, as immeasurable as infinity, and surpassing
by far, the love of all beneath. Summoning the attendance
of all the thoughts, we should direct their attention to that
pure, disinterested, unmerited, and unparalleled mercy
which impelled him to regard us in our low estate, to un-
dertake our cause and rescue us from destruction. In our
thoughts, we should follow him throughout the whole
period of his incarnation, dwelling intensely upon his con-
descension and humility; his temptations in the wilderness,
being sorely tried by the devil; his agony and bloody sweat
in the garden; and his sufferings upon the cross, when he
exclaimed, ‘It is finished,’”’ and gave up the ghost. But
especially should we contemplate him in his pre-existing
THE LORD’S SUPPER. 227

state, possessing all the perfections and attributes of the
Deity ; as “*God over all and blessed for ever,’’ receiving
the homage and adoration of all the hosts above ; and yet,
disrobing himself of his majesty, divesting himself of his
glory, and submitting to assume our frail nature, and in that
nature yielding to death, even the ignominious and accursed
death of the cross, thereby giving his life, or soul, a ran-
som for us. Nor should we refrain from dwelling on this
engaging topic until our hearts are filled with love and
thanksgiving, being constrained to exclaim in the ecstasy
of our souls,
«Q, how omnipotence is lost in love!

Father of angels! but the friend of man;

Thou who didst save him, snatch the smoking brand

From out the flames, and quench it in thy blood!

How art thou pleased by bounty to distress,

To make us groan beneath our gratitude,

To challenge and to distance all return!

Of lavish love, stupendous heights to soar,

And leave praise panting in the distant vale.”

Indeed, viewing ourselves as being indebted to his suffer-
ings and death for all we possess here, and hope to enjoy
hereafter, we should with grateful hearts receive the tokens
of his love. Instead of lamenting and being: grieved at his
death, we should greatly rejoice in the happy results of it;
that through its medium God is glorified, Christ exalted in
his dignified human nature, and salvation provided for man.
And whilst angels are lost in wonder, admiration, and praise,
in beholding the full glories of the Lamb, we, who are the
sharers in his love and mercy, should call upon our souls
and all that is within us, to laud and magnify his holy
name.

Furthermore, deeply conscious that we are not our own,
having been ‘bought with a price,” we are, in the use of
this means, to renew our covenant with God by dedicating
ourselves afresh to his service, starting with renewed
228 THE LORD’s SUPPER. ‘

vigor in the divine life, and laying hold on his promises for
success in our heavenly enterprise. Frequently as we may
have vowed in by-gone days, we are again to vow, and, in
the strength of grace, to perform our vow. With our past
failures we are not to be discouraged, but again to present
our bodies and souls, with all the powers and faculties of
each, together with our time and talents, a living sacrifice,
holy, acceptable unto God, which is our reasonable service,
and bounden duty.

But, as without faith it is impossible to please God, we
should come to this ordinance with a gracious confidence,
as children to a father—to a father’s table,-expecting to meet
with our Lord, and to receive fresh communications of his
grace. That slavish fear, which straitens our spirits, and
that distrustful shyness, which is displeasing to Heaven,
should be laid aside. We should come to the table of
grace, trusting in the merits of our great High Priest for
the acceptance of our services, assured that he will not
break the bruised reed nor quench the smoking flax.
Whilst receiving the emblems of his body and blood, we
should look through them to the things signified, and
apprehend, by a strong and vigorous faith, the blessings
that we need for life and godliness. In the act of giving
ourselves to Christ, we should realize that he accepts the
offering, is well pleased with our humble services, and
gives himself to us, with all his unsearchable riches. But
especially should our faith be employed in looking for his
second appearing, when he shall come to be glorified in his
saints, and in making suitable preparations for that eventful
day. ‘hus shall the end of the institution be accomplished
in us, and we always be in a state of readiness for his com-
ing, having our lamps trimmed, and brightly burning.

Among the many reflections which naturally arise from
this subject, we shall confine your atiention to but two:

1, How invaluable are the blessings which men lose by
THE LORD’S SUPPER. 229

not observing this institution! Has Christ ordained this
as an important channel of communication to his people?
Is he wont, through its instrumentality, to bless them
abundantly with an increase of faith, and hope, and love;
filling them with joy and gladness; strengthening them
with might by his Spirit in the inner man, and empower-
ing them to discharge the various duties connected with
their high and holy calling? ‘I'hen are they blind to their
best interests who refuse the tokens of his love. They
despise the most exalted mercies, dash the cup of salvation
from their lips, and expose themselves to the assaults of
Satan, and become an easy prey to their enemies. O, how
will such lament their folly, when it will be eternally too
late! Their repentance will be bitter, their mourning
deep—darkness will cover them, and they will weep with
great lamentation. The recollection of their unfaithful-
ness will sting, as the sting of a viper, and scorch, as the
scorching of a flame; their remorse will be intense, and
their loss incalculable. God grant that we may, by attend-
ing to our duty, avoid such a fate!

2. How exceedingly great is the guilt of those who will-
fully and repeatedly neglect to attend this ordinance!
There is no precept more explicitly laid down—there is
no commandment more authoritatively put forth than this,
“Do this in remembrance of me.” It is founded on the
same authority as, ‘* Remember the Sabbath day to keep it
holy.”’ And is there no guilt contracted in the omission
of a known duty, and in disobedience to an express pre-
cept? Is it sinful to desecrate the Sabbath? So is it sin-
ful to treat this ordinance with contempt, by neglecting to
attend it. Nay, more than this, it is a virtual disowning
of Christ, by refusing to acknowledge him. And will such
perverse rebellion, such base ingratitude, be overlooked?
Did the violator of the Sabbatic law incur a penalty—was

he stoned without the camp? How much severer the
20
230 THE SOURCE OF JOB’S COMFORT.

penalty—how much heavier the curse incurred by the vio-
lation of this, as imperative, and, indeed, more sacred law ?
Let all those, then, who have been careless and remiss in
obeying this injunction, remember that they cannot be thus
negligent with impunity. They will assuredly meet with
condemnation from Christ, who will shortly say, ‘‘ Depart
from me, ye that work iniquity.” Let them now bewail
their past negligence and folly, and let them, for the future,
scrupulously observe this momentous obligation, that so
they may be accounted worthy to stand before the Son of
man, and to enter into that glory which he has prepared
for them that love and obey him, that they may ascend and
dwell with him in light, and love, and fellowship, for ever.
May God give us wisdom to discern, and strength to attend
to all the divine requisitions, and ultimately save us, for his
mercy’s sake! Amen!

SERMON XV.
BY THE LATE REV. WILLIAM B. CHRISTIE*
THE SOURCE OF JOB’S COMFORT.
“For I know that my Redeemer liveth,’ Job xix, 25.
In discoursing upon these words, we shall offer a few
remarks upon
I. Tue opsect or Jop’s KNOWLEDGE.
II. THE GROUND OF ENCOURAGEMENT AND COMFORT,

* It is proper to say, that the following sermon was not prepared by
the author for the press, or for reading in the pulpit, but merely for
his own private use. But little attention, therefore, was probably
paid to style in its composition; and in the delivery, the portions not
strictly argumentative were undoubtedly much more full than found
in the manuscript. It will, however, be read with much interest; and
the fact stated will lead all to make proper allowance for any imper-
fections which may be observed. M.
THE SOURCE OF JOB’S COMFORT. 231

WHICH THE KNOWLEDGE OF THIS OBJECT AFFORDED IN
CIRCUMSTANCES OF PECULIAR AFFLICTION.

I. The object of Job’s knowledge: ** My Redeemer.”
The leading points of discussion here are two: the person
intended, and that act which constitutes him the Redeemer.

1. The person who is this Redeemer. The current
opinion, so far as our information extends on this point, is,
that the word is to be understood of our Lord Jesus Christ.
‘Two things determine this to be the true interpretation.
The phrase, ‘*He shall stand at the latter day upon -the
earth,’ which phrase usually means the days of the Mes-
siah. ‘The other is, “* Yet in my flesh shall I see God.”
These being sufficient to determine the application of the
text, it will be found, upon examination, to afford a striking
and clear proof of the pre-existence of our Savior, Christ.
Mark the strength of the expression, ‘‘I] know that my
Redeemer liveth”’—liveth, in the present tense. The argu-
ment may be thus given: Job lived many hundred years
before the Christian era; but our Lord, as the Redeemer
of Job, was then living; consequently, he must have
existed before his manifestation in the flesh. Had Job
believed in the doctrine of the present self-styled «« Rational
Christians,” whose glory it is to degrade the Son of God—
the Redeemer of the world to a mere man, he might have
spoken in the future: “I know that my Redeemer shall
live ;”’ but he could not have said, ‘‘ He Uiveth, or is now
living.’ On this doctrine, which it is the fashion of the
day most strenuously to deny, a few additional remarks
and authorities will here be in their proper place. ‘No
man hath ascended up to heaven but He that came down
from heaven, even the Son of man, who is in heaven;’’
“IT came down from heaven not to do mine own will, but
the will of him that sent me ;’’ “* What and if ye shall see
the Son of man ascend up where he was before ;”’ ‘‘ Again
I leave the world and go to the Father.”’ Here let it be
232 THE SOURCE OF JOB’S COMFORT.

noticed, ‘‘That he came down from heaven’’—that he
‘descended from heaven.” He speaks of “ascending
where he was before,”’ and determines the meaning of the
whole to be a literal descent, by the phrase, “ Again I leave
the world, and go to the Father.”” How, then, are these
most express testimonies to be evaded? How? Why by
this most singular interpretation, that the phrase ‘to ascend
into heaven,’’ means to be instructed in the counsels of
God, with a commission to teach them unto men; and * to
descend from heaven,’’ means bringing and teaching them
to men. ‘The whole meaning, then, of all these and simi-
lar texts is, to learn and teach the purposes of God. To
this interpretation we object, first, that it contradicts the
plainest facts, and is, therefore, false. Moses, Isaiah, Dan-
iel, and all the prophets were admitted to a knowledge of
the Divine purposes, with a commission to teach them to
mankind. All the prophets, according to this interpreta-
tion, came down from, and ascended up into heaven. To
this, perhaps, it will be replied, that they were not admitted
to so full and perfect a revelation of the Divine will. But
this removes no difficulty. The case is not stated com-
paratively, but positively. ‘*No man hath ascended up
into heaven.’’ Strong as this reasoning may appear, with
it. we are not satisfied. If to ‘‘ascend into heaven,’ mean
to learn, to descend from heaven, being its opposite, must
mean to unlearn ; for by whatever figure the first is inter-
preted, the second, if the figure be maintained, must mean
its opposite. We have, then, this accession of light: that
our Lord Jesus Christ, being ignorant of the will of God,
or, in other words, having unlearned it, came to teach us
what he did not know. ‘To our neighbors, all this may
appear exceedingly rational. Jet him believe this who
can; we envy him not his understanding.

Again: ‘Before Abraham was, I am.’? Whether the
phrase J am mean the same as the incommunicable name
THE SOURCE OF JOB’S COMFORT. 233

Jehovah, we need not now inquire. But suppose the
clause to mean, before Abraham was, or existed, I was,
or existed, it will be sufficient for our present purpose.
Surely Abraham existed many centuries before the Chris-
tian era, and, consequently, many centuries before his
incarnation, or manifestation in the flesh; and that the
text must be thus literally interpreted, is clear from the
connection. ‘Thou art not yet fifty years old, and hast
thou seen Abraham?” This shows that they understood
him to speak of priority of existence. But to this it has
‘been replied, that the text may mean, before Abraham
becomes what his name imports, «‘ The father of many
nations,’ [ am, or exist; or it may mean, before Abraham
was born, I am he; that is, the Messiah, in the foreknowl-
edge and appointment of God. Both of these absurdities
are well exposed by Bishop Pearson: ‘“ ‘Do ye look upon
me with astonishment, and wonder how I could have seen
Abraham? Attend to what I now say. Think not that I
would contribute to your mistake, which makes me preface
it with this asseveration, Verily, verily, I say unto you.
Before Abraham shall become perfectly what his name im-
ports, The father of many nations—before the Gentiles
shall come in, J am. Nor be ye troubled at this answer, as
though I magnify myself; for what I speak is equally true
of yourselves—before Abraham be thus made Abraham, ye
are. Doubt ye not, therefore, nor ever make that, as ye
did, again a question but that I have seen Abraham.’ The
second makes a sense of another nature, but with equal im-
pertinence. ‘Do ye still continue to question, and that with
so much astonishment? Do ye look upon my age, and
ask, Hast thou seen Abraham? I confess it is more than
eighteen hundred years since the patriarch died, and less
than fifty since I was born in Bethlehem, but look not
upon this computation; for before Abraham was born, I

was. But mistake me not. I mean in the knowledge and
20* 5
234 THE SOURCE OF JOB’S COMFORT.

appointment of God; nor in this do I magnify myself, for
sO were ye.’”’

How either of these answers could give any real satis-
faction to the Jews, or the least occasion for their exasper-
ation, is not to be understood; and. that our Savior should
speak such impertinences as these interpretations set forth,
is not to be conceived by any who are disposed to submit
to the divine authority of the Scriptures. If the Jews under-
stood him as affirming no more of himself than was true
of any other man, why charge him with blasphemy? and
if they did not so understand him, did he not contribute to
their unavoidable deception? But the language of the text
is peculiar. It does not say, before Abraham was, I was,
but Zam. He not only reasserts the fact that Abraham
saw his day and was glad, but he rises higher—he mounts
above all creatures—he places himself with God, at the
head of all being, arresting their attention by arraving him-
self in all the glory of a permanent self-existence; and
this by assuming the very name of their Jehovah—J am—
the same yesterday, to-day, and for ever. All attempts to
evade this text have proved in vain; and, until the modern
school obtain a license to make a new revelation, far more
faulty than the improved version, it will remain a weight
upon their system that must for ever prevent it from rising
among all who respect the truth of the Bible.

Having proved the existence of Christ before Abraham,
I shall detain you with but one more authority upon this
point: «And now, O, Father,.glorify thou me with thine
own self, with the glory I had with thee before the world
was.’ Can any being possess a thing, and that being not
exist? Must not any being exist anterior, or,. at least,
jointly with any possession it may enjoy? If Christ had
glory with the Father, and that before the world was, must
he not have existed before the world? and, if so, is not the
doctrine of his super-humanity and pre-existence established
THE SOURCE OF JOB’S COMFORT. 235

in words and expressions as strong as language will
allow? ‘To all this, we know our opponents may reply,
in the language of Dr. Priestly, «He would not build an
article of faith of such magnitude on the correctness of
John’s recollection and representation of our Lord’s lan-
guage ; and, so strange and incredible does the hypothesis
of a pre-existence appear, that, sooner than admit it, he
would suppose the whole verse to be an interpolation, or
that the apostle dictated one thing, and his amanuensis
wrote another.’? Thus, then, it is easy to see that no lan-
guage could convince these rational gentlemen of the truth
of this doctrine. But surely they are fully exculpated
from the charge of incredulity ; for what is there too mon-
strous for their belief, if you except only the truths of the
Gospel.

If we urge in proof of the position for which we now
contend, that it is said he came down from heaven, and
speaks of it as a place in which he formerly dwelt in the
bosom of the Father, and to which he was returning upon
leaving the world, we are told all this means only being
instructed in the divine purposes. Again: if we insist that
he existed before Abraham, we are told this means no real
existence, but only in the counsel and decree of God,
which is equally true of every other man. If we urge that
he had with the Father that glory before the world was, we
are told this means only in the appointment of God, and
not that he had an actual existence. If we urge that all
things were made by him, we are told this means no proper
creation, but only that he is the Author of that great moral
revolution, by which all things are created anew. If we
urge that he emptied himself of the glory. he had with God,
and took upon him the form of a servant, we are told this
means that he did not make an ostentatious display of his
miraculous powers. Thus they move on to their conclusion
236 THE SOURCE OF JOB'S COMFORT.

with mighty majesty, telling us that to descend from heaven
does not mean to descend from heaven—that to be be-
fore Abraham does not mean to be before Abraham—that
to create does not mean to create; and to be before all
things, means simply before he began to preach the Gospel.
Authorities and remarks crowd upon us, but we forbear.
We have given you the above to show the manner in
which the gentlemen treat the word of God, and to point
out their logical skill in interpreting the Scriptures. Should
I be so happy as to prevent one individual from being taken
in their snare, I shall have done a good work.

2. What is implied in redemption? The English verb,
to redeem, literally means to buy back again. ‘The learned
tell us, that the word translated redemption means the price
payed down for the deliverance of a captive; that it is,
also, extended, in its proper acceptation, to signify deliver-
ance from exile, death, and every other evil from which we
may be delivered by a ransom, or valuable consideration.
The application, then, is to be determined by the circum-
stances, or the condition of those who are the subjects of
it. In the case before us, the subjects are sinners guilty
before God, under condemnation, and liable to everlasting
destruction. To the whole of this case our deliverance by
Christ applies; therefore, it is said, ‘* We have redemption
through his blood, even the forgiveness of sins:”’ redemp-
tion from the curse of the law—from death, by a resurrec-
tion; and from future eternal punishment, by the gift of
eternal life. In all this, however, there is a constant refer-
ence to the death of Christ as the redemption price: «* Who
gave himself a ransom for all;’” “In whom we have
redemption, through his blood ;”’ *«* Ye were redeemed with
the precious blood of Christ.” From all of which, it is
manifest, hat our deliverance is not a gratuitous one, done
upon prerogative; but is effected for us, through the death
THE SOURCE OF JOB’S COMFORT. 237

and blood-shedding of our Lord Jesus Christ: the ransom
was exacted and paid—the sufferings and death of Christ
were for captive and condemned man.

Of the same import are those passages which speak of
our being bought: “Ye are bought with a price;”’ ‘ The
Church of God, which he hath purchased with his own
blood.’? The apostle speaks of some who “denied the
Lord that bought them.’”’ The price paid, St. John tells
us, was the blood of Christ: ‘*Thou hast redeemed us
with thine own blood.”” If words can have any meaning,
surely the authorities we have produced are sufficient to
put the question for ever to rest, and fully to evince that
our pardon, and elevation to the joys of immortality, are
only effected through the death and blood-shedding of our
Lord Jesus Christ. ‘The shedding of his blood, as the
grand sacrifice for sin, is the available consideration with
which the justice of God is satisfied, and through which
mercy and grace flow in abundant streams to a guilty and
ruined world. ‘The means by which it has been attempted
to evade these most explicit testimonies of Scripture, remain
to be pointed out and refuted.

(1.) It has been objected, that redemption is spoken of
where there is no reference to any ransom price, and
where there could be no such thing; as where Moses is
called the redeemer of Israel. It would be a sufficient
refutation of this to say, if the deliverance of the children
of Israel is spoken of without any allusion to a redemption
price, our deliverance is not so spoken of. It is no where
said that Moses gave his life a ransom for the children of
Israel—that they were redeemed with his blood—that he
bought them with a price. But all these, and many similar
phrases, are used in relation to our redemption by Christ.
This itself is sufficient to show that the two cases are dis-
similar, and that, therefore, upon the case adduced, no
objection can be fairly urged. But, again: The captivity
238 THE SOURCE OF JOB’S COMFORT.

of the children of Israel was not penal, as ours is; they
were not under judicial condemnation, as we are; no
ransom price could, therefore, be required. ‘Then, again,
the dissimilarity in the two cases is manifest. But these
objectors may be excused a close attention to facts, as strict
argumentation suits not their lofty notions. The children
of Israel were in bondage, sorely oppressed, and Moses
was used as the agent in effecting their deliverance. This
was sufficient to justify the use of the word in an improper,
or accommodated sense.

(2.) It has been objected, that if we interpret the suffer-
ing and death of Christ as a ransom price, it involves the
absurdity of supposing it paid to Satan, the power said to
hold man captive. But had these objectors forgotten that it
was not an article of their faith that there is such a being
as the devil? or have they a right to bring him into exist-
ence and put him out of existence, just as it may suit their
purpose? But let this go. Why was redemption restricted
in its meaning to the purchase of captives? Was it that
the objection might be invested with some degree of plau-
sibility ? or did they who make this objection not know that
the primary meaning of the word was, any thing done or
suffered with which the offended party was satisfied, as
well as the price paid down for the release of a captive ?
But suppose the word thus restricted, how does it appear
that our captivity to Satan is analagous to the case in which,
by the laws of war, the conqueror has obtained a right to
the captives. Our captivity to Satan is judicial, and our be-
ing left under his dominion is a part of our punishment.
He is only the permitted instrument in carrying into execu-
tion the sentence of the violated law; and there is no point
that more needs proof, than that punishment does not flow
from the violation of the law. ‘There is a statute in some
states allowing imprisonment for debt. Under this statute a
man is sentenced to prison, and put under the dominion of
THE SOURCE OF JOB’S COMFORT. 239

an officer. Now, is he the debtor to the officer, and must
the money be paid, personally, to him; or, is the money
due to the law which has been violated, and which awards
the money to him who holds the claim against the prisoner?
Surely, to the latter. It would seem, then, that satisfaction
should be made to the violated law, and by the law, given
to Him against whom the offense has been committed.
Thus, the objection connected with Satan, whose existence
the objectors deny, amounts to nothing.

Once more, and I shall have done. An objection, first
suggested, if my memory serve, by Mr. Paine, and often
urged since his time, is founded upon the light of modern
science, which has made us acquainted with the existence
of unnumbered worlds. It supposes that the other planets
in our system are inhabited by rational beings; that the
fixed stars are suns, having planets revolving around them,
similar to our own, and, also, inhabited; and that, conse-
quently, it would be unreasonable to believe that God
would make such special provision for the welfare of the
inhabitants of so limited a portion of his dominions. In
answer to this objection, I can but remark, that it is a little
strange that men who boast of enlarged capacities, and
claim to be almost the only correct reasoners, should have
shown such manifest ignorance of the first principles of
just argumentation. Before this objection can be of any
weight, it must be proved that all these planets are inhabited
by rational and accountable inhabitants; that these inhabit-
ants have fallen; that they are under judicial condemna-
tion—exposed to future wrath; and, therefore, need; and
are the subjects of redemption. But have any of these
been proved? Has it been attempted to prove any of them ?
Are any of them capable of proof? But all this must be
done, before the objection can have any foundation. But
these mighty men of science should be excused. They
do not admire facts, evidence, and common sense. These
240 THE SOURCE OF JOB’S COMFORT.

are left for minds not capable of enlarged views. But let
this go. This boasted objection, is nothing but a foolish
sophism, taking for granted, what ought to have been
proved, that the planets are inhabited; that the inhabitants
have fallen, and, therefore, were proper subjects of redemp-
tion. Until these are proved, we shall still continue to per-
sist in the faith that is able to build up and strengthen us
unto eternal life.

A remark upon the nature of Job’s knowledge. It was
a knowledge that united to Christ, and gave a personal
apprehension of his merits, and a power, in the most peril-
ous circumstances, to confide in him. ‘This leads us, as
was proposed, to notice,

II. Zhe consolation and encouragement which Job’s
knowledge gave him in the most gloomy circumstances.
Having detained you so long upon our first position, a few
remarks must close. The condition of Job was one, hu-
manly speaking, of wretchedness in the extreme. ‘* Though
after my skin, worms destroy this body.’”? Some think,
that Job’s affliction was some kind of burning, ulcerous
sore, produced by worms, which had undermined and de-
stroyed his skin; and so completely had they accomplished
this, that it is said, «‘ He scraped himself with a potsherd.”’
The word rendered scraped, is said to mean, peeling the
loose bark from a tree. How expressive! to scrape or peal
with a potsherd, his skin from his flesh. They carry for-
ward the idea, ‘after my skin,’ which is already gone,
‘cworms,”’ perfecting the work of destruction, ‘destroy
this body.’’ Add to all this, his children killed; his breath
estranged from his wife; his friends reviling him as a
hypocrite; life fast ebbing out; despair drawing her black
mantle around every earthly prospect. In this condition,
he exclaims, «‘ Have pity on me, O, ye, my friends, for the
hand of God hath touched me.” But at the very time we
expect only despair, his sunken, dimmed eye lights up
THE SOURCE OF JOB’S COMFORT. 241

with the joyful emotion of hope, and he adds, « Vet in
my flesh shall I see God, and mine eye shall behold him.”
Such is thé prospect that hope lights up before the afflicted,
forsaken patriarch. Faith, here, changes the whole scene,
and, grasping fast the hope of immortality, triumphs and
rejoices.

I am conscious of-having detained you too long; and
yet I cannot persuade myself to dismiss this subject with-
out two remarks. 1. Job differed widely from the modern
Freethinker and metaphysical Atheist, who persuade them-
selves to believe that they lie down in death, like the beasts
that perish, and court annihilation, as a covert from the
punishment of their sins. No; this good man looks for-
ward to an inheritance where Satan will tempt and afflict
no more; where children will no longer cause anxiety lest
they should sin; where their death will no longer wring
the heart with anguish, and cause to be shed over their
grave the parting paternal tear; where friends will no longer
prove cruel and unfaithful. No; there I shall suffer no
more; I shall sigh no more;

“There from the river of his grace,
Drink endless pleasures in.”
I have a desire to be absent from the body, and to be pres-
ent with the Lord. In fine,

2. “Mine eye shall behold him, and not another.’’ Eter-
nal life, with all that eternal life shall embrace, shall be
enjoyed by each individual, as though there was no other
one to enjoy it; and yet each shall have it as a possession—
perfect io each, yet common to all. ‘The privilege and
enjoyment of one shall not conflict with those of the other;
but together, in harmonious strains, all shall join and sing,
“Unto him that loved us, and washed us from our sins in
his own blood, and hath made us kings and priests unto
God and his Father; to him be glory and dominion for

ever and ever. Amen.’’
21
242 THE BETRAYAL OF CHRIST.

SERMON XVI.
BY REV. HIRAM M. SHAFFER
BETRAYAL OF CHRIST.

“ Verily, I say unto you, that one of you shall betray me,” Matt.
Syn Sk.

Nearty six thousand years ago, the Almighty determined
to create our globe, and people it with intelligent beings.
At his command, from chaos arose this mundane system,
with all its primitive loveliness and Eden glories. After
this, he said, ‘‘Let us make man in our image, after our
likeness ;”? and, by the word of his power, man awoke
from the earth into conscious existence, in the image of. his
Creator. :

Since that period, the earth has produced many illustrious
individuals, who have distinguished themselves by their
intellectual and moral excellence; but one, alone, among all
the great, in ancient and modern times, who made his
appearance nearly two thousand years ago in the city of
Bethlehem, shines forth with untarnished brilkancy. His
birth was thus announced by an angel of the Lord to the
shepherds, whilst watching their flocks by night, on the
plains of the city: ‘Fear not: for behold, I bring you
good tidings of great joy, which shall be to all people.
For unto you is born this day, in the city of David, a Sa-
vior, which is Christ the Lord.” «And suddenly there
was with the angel a multitude of the heavenly host prais-
ing God, and saying, Glory to God in the highest, and on
earth peace, and good will toward men.”’

This remarkable personage grew in favor with God and
man; and when he arrived at the age of thirty, on the
banks of Jordan, at his baptism by John, he regularly
entered into orders in the Jewish Church, according to the
law of Moses, which made the following requisitions:
THE BETRAYAL OF CHRIST. 243

*¢ And this is the thing that thou shalt do unto them to hal-
low them, to minister unto me in the priest’s office ;”” « And
Aaron and his sons thou shalt bring unto the door of the
tabernacle of the congregration, and shalt wash them with
water;” ‘Take the Levites from among the children of
Israel, and cleanse them. And thus shalt thou do unto
them, to cleanse them: sprinkle water of purifying upon
them.”? Thus, John, by baptizing, or sprinkling the Savior,
fully consecrated him to the work of his great mission.

He immediately associated with himself twelve persons,
whom he called his apostles. ‘These journeyed with him
wheresoever he went. His ministry was principally con-
fined to the Jews, among whom he went about doing good—
healing all manner of: diseases, casting out devils, raising
the dead, and preaching the Gospel unto the poor About
three years and six months after his public ministry com-
menced, he went up to Jerusalem, with his apostles, to
celebrate the annual festival of the passover; and while at
supper, he communicated the humiliating intelligence, that
one of their own number should betray him. 6

Judas Iscariot, one of the twelve, covenanted with the
Jews, for thirty pieces of silver, to be their guide, and to
discover unto them where Christ might be found at a cer-
tain hour of the night, so that they could take him privately ;
for they feared lest the people would rescue him, should
they attempt to seize him in open day. So, then, after
Judas had eaten of the passover, and had partaken, with
the rest of the disciples, of the eucharist, he, deliberately,
went and conducted the Jews to the place, in the garden of
Gethsemane, where the Savior was; ‘And forthwith he
came to Jesus, and said, Hail Master, and kissed him ;”
and thus the Savior of the world was betrayed into the
hands of sinners. ‘But woe unto that man by whom the
Son of man is betrayed.”
244 THE BETRAYAL OF CHRIST.

We will now consider the subject under the following
heads :

I. THE possiBILITY OF A FINAL AND COMPLETE APOSTASY
FROM GRACE.

Il. Tue Savior may now BE Brrrayep.

Ill. Tue consequences or Berrayine Curist.

I. The possibility of a final and complete apostasy
from grace.

1. This doctrine is clearly taught in the Scriptures.
A few quotations will suffice. ‘And thou, Solomon, my
son, know thou the God of thy father, and serve him with
a perfect heart, and with a willing mind: for the Lord
searcheth all hearts, and understandeth all the imaginations
of the thoughts: if thou seek him, he will be found of
thee; but if thou forsake him, he will cast thee off for
ever.’ This charge to Solomon, by an affectionate father,
was given under the most solemn and interesting circum-
stances. King David had called together the princes of
Israel, with his son-Solomon, who was about to enter upon
the administration of the government; and after addressing
the people, he gave this his dying charge to his son, not
only as a father, but as a prophet of the Lord: ‘Jf thow
forsake him, he will cast thee off for ever!” What can
be more plain, impressive, and emphatic !

Again: ‘But when the righteous turneth away from his
righteousness, and committeth iniquity, and doeth accord-
ing to all the abominations that the wicked man doeth,
shall he live? All his righteousness that he hath done
shall not be mentioned: in his trespass that he hath tres-
passed, and in his sin that he hath sinned, in them ‘shall he
die.” The Scriptures frequently give instruction by pre-
senting opposite characters in contrast. Prior to the text,
the prophet informs us, ‘The soul that sinneth, it shall
die ; but if the wicked. shall turn from all his sins that he
THE BETRAYAL OF CHRIST. 245

hath committed, and shall keep my statutes, and do that
which is lawful and right, he shall surely live—he shall
not die.” The sinner, if he become pious, and continue
in a righteous course, ‘he shall live.” Then, the prophet
informs us, if the righteous tum from his piety, and
become wicked, ‘he shall die.” Death is put in opposi-
tion to the life spoken of. It is, therefore, lo die to the
favor of God here and hereafter.

Upon this subject, Christ speaks in the following em-
phatie language: «‘I am the true vine, and my Father is
the husbandman. Every branch in me that beareth not
fruit, he taketh it away. . . . If a man abide not
in me, he is cast forth as a branch, and is withered; and
men can gather them, and cast them into the fire, and they
are burned.” The apostle Peter, in the second chapter of
his second epistle, after speaking of the fall of angels, the
destruction of the old world, and of the inhabitants of
Sodom and Gomorrah, shows that if believers now shall
fall from grace, their latter end will be worse than if they
had not known the “way of righteousness,” because of
their having sinned against greater light and knowledge:
«* For if after they have escaped the pollutions of the world
through the knowledge of the Lord and Savior Jesus
Christ, they are again entangled therein, and overcome, the
latter end is-worse with them than the beginning. For it
had been better for them not to have known the way of
righteousness, than, after they have known it, to turn from
the holy commandment delivered unto them. But it is
happened unto them according to the true proverb, The
dog is turned to his own vomit again; and the sow that
was washed to her wallowing in the mire.”

2. The fall of Judas teaches the possibility of final apos-
éasy. 1. Judas was a’ converted man. « These twelve (Ju-
das being named as one of them) Jesus sent forth, and com-

manded them, saying, Go not into the way of the Gentiles,
21%
246 THE BETRAYAL OF CHRIST.

and into any city of the Samaritans enter ye not; but go
rather to the lost sheep of the house of Israel. And as ye go,
preach, saying, The kingdom of heaven is at hand. “Heal
the sick, cleanse the lepers, raise the dead, cast out devils :
freely ye have received, freely give. . . . Behold, I
send you forth as sheep in the midst of welves: be ye,
therefore, wise as serpents, and harmless as doves.” Here
Judas is called to preach; and had he not been a converted
man—cleansed from his sins, the Savior would doubtless
have violated the spirit of that law he came to fulfill, which
says, ‘‘ Be ye clean that bear the vessels of the Lord.” He
is, also, endowed with power to perform miracles; such as,
healing the sick, and raising the dead. As these miracles
were to be performed by faith in Christ, this must be convin-
cing proof that he was in a state of justification ; for the faith
that was necessary for the performance of these miracles,
was a consequence of that state. He is most emphatically
charged: ‘Freely ye have received, freely give.” But to
put the question beyond doubt, the Savior says, ‘* Behold, I
send you forth as sheep in the midst of wolves: (uncon-
verted men:) be ye, therefore, wise as serpents, and harm-
less as doves.’” Here Judas is called a ‘‘sheep,” an appel-
lation not given to unconverted men. 2. Judas did not
continue in a pious course; but, through covetousness,
betrayed the Son of God; and, in deep anguish and
despair, instead of going to Christ for pardon, committed
suicide, and.thus completed the work of apostasy.

Il. Zhe Savior may now be betrayed.

1. By covetousness.. We will glance at the betrayal of!
Christ by Judas, embracing the facts and motives. He,
simply for the sake of thirty pieces of silver, or about
twenty dollars of our currency, delivered up Christ into
the hands of his enemies. His motives, unquestionably,
were the gratification of his covelousness, or worldly-
mindedness; for Judas, doubtless, was a worldly-minded
THE BETRAYAL OF CHRIST. 247

professor—very careful in reference to money matters,
He was the treasurer of that holy band; and, as St. John
says, ‘was a thief;’? probably had often purloined money
intrusted to him for their mutual support. No doubt Judas,
therefore, purely through the love of the world was led
into all his difficulties. He did not betray Christ through
motives of malice, hatred, or revenge; but of covetousness.
Perhaps, at that time, their funds were limited; and he,
satisfying his conscience with the idea that he would appro-
priate a part of it to benevolent purposes, or to their mutual
support, concluded to betray Christ into the hands of his
enemies, supposing, perhaps, that he would make his
escape; as, on a former occasion, he had seen the mob
surround him, and when they were about to seize him
to throw him over a precipice, he, by his power, passed in
safety through their midst.

How many professors, actuated by the same motives of
worldly-mindedness, betray Christ! The Savior says of
his disciples, ‘They are not of the world, even as I am
not of the world.” Now, this is the true character of all
believers; and if they do not exhibit it in all their inter-
course in society, they betray Christ in uniting with his

. enemies—in disproving the above declaration. Every be-
liever professes to Christ and the world, that he is not of
the world, even as Christ is not of the world. Now,
every sin that he commits, through covetousness, is a
betrayal of Christ. Suppose, in time of war, an American
soldier, who, after professing his love and attachment to
his country, and publicly declaring that he was not of
the enemy, even as the commander-in-chief was not of
the enemy, was afterward seen daily to act in concert
with the enemy, would he not be called a traitor in the
camp—one betraying the best interest of his country? So
the Christian, professing that he is not of the world, but,
by his daily actions, showing that he is of the world,
248 THE BETRAYAL OF CHRIST.

betrays his Master, and is, doubtless, guilty of a crime, as
certainly ruinous in its consequences, if nof repented of,
as was that of Judas. Paul more than intimates the fact
when he says of those who were once converted, and had
tasted of the good word of God, and the powers of the
world to come, ‘If they shall fall away ’’—shall commit
sin—* seeing they crucify to themselves the Son of God
afresh, and put him to an open shame.”? Was it an awful
crime for Judas to lead the enemies of the Savior to the gar-
den, and thas deliver him up into their hands? But would
not his guilt have been aggravated had he clamored for his
blood, and said, “ Away with him, crucify him, crucify
him? or repaired with the multitude to Calvary, and then
drove the nails in his hands and feet, and thus have fas-
tened him to the cross? But instead of this, he repented
and carried back the money, saying, ‘I have betrayed
innocent blood.” Well, that professor who, through cov-
etousness, or from any other consideration, is guilty of the
sin referred to by the apostle above, not only betrays
Christ, but crucifies to himself the Son of God afresh,
and puts him to an open shame.” Look at the sin of cov-
etousness. James says, ‘‘ Pure religion and undefiled be-
fore God and the Father is this, T’o visit the fatherless and
widows in their affliction, and to keep himself unspotted
from the world.”” You are to visit the fatherless and wid-
ows in their afflictions, not to wait for them to come to
your doors asking alms. No, you are to go to them; and if
they are needy, see that their wants are relieved. But says
one, “*I have nothing to spare.” No; through covetous-
ness you never will have. Says another, «I am in very
moderate circumstances myself, and, of course, excusable.”
Stop, if you have not worldly goods sufficient to spare for
their relief, you can “ visit’ them and ascertain their wants,
and report them to the Church, or community, and use
your influence to have them relieved.
THE BETRAYAL OF CHRIST. 249

But how many professors of religion may be found
who are enjoying all the good things of this world, and
laying up money for themselves and their children, who
take no more -thought for the poor, than if the Bible did
not enjoin the duty of ministering to their wants. When
we see widows and orphans left to suffer in the midst of
Churches, we are ready to exclaim, ‘*O, the curse of
worldly-mindedness !”’

Behold the millions of heathen in their degraded con-
dition, without the Bible, without a preached Gospel,
without the holy Sabbath—in a word, without any of the
means of grace! Ask the thousands of Christians who
are blest with wealth and profitable employment, why it is
so. Alas, they must refer it to the worldly-mindedness of
professors, who contribute little or nothing to the cause of
missions. Look at the ministry among us. Many are
sent from charge to charge, in very limited circumstances ;
the people with whom they have faithfully labored, with-
holding, through covetousness, a part of the small amount
they expected for the support of themselves, their wives,
and little ones. To the same source we may trace that
most wicked of all traffics—a traffic which the civilized
world has called ‘piracy’’—we mean the slave-trade.
And why this traffic in human souls and bodies—this sever-
ing the dearest ties of the human heart, regardless of the
entreaties of husband, wife, parent, or child? It all comes
of the love of gain. And why is the whole system of
slavery kept up? The profit on the labor of the colored
man is coveted.

Notice, also, the desecration of the Sabbath. Why so
much travel and business on this holy day—so many
steam and canal boats, and railroad cars running on this
sacred day of rest?) Through the love of the world, men
would rob God of one day in seven.

Why the policy of our government of driving the poor
250 THE BETRAYAL OF CHRIST.

Indians from their homes, the land of their fathers, and
the grave of their sires; thus denying them a home, or a
place to bury their dead, this side the great river of. the
west? The answer is covetousness. What leads to the
contemptible practice of contending for the highest prices
when selling, and the lowest when buying? The same
spirit of covetousness that led Achan to possess himself of
the Babylonish garment and wedge of gold, and Gehazi to
run after Naaman, telling him a falsehood to obtain some
trifling presents. Let all ponder well the last command
of the decalogue, and the words of Christ, when he asks,
«« What is a man profited, if he shall gain the whole world,
and lose his own soul?” and of Paul, «The love of
money is the root of all evil, which, while some coveted
after, they have erred from the faith, and pierced them-
selves through with many sorrows; but thou, O man of
God, flee these things.”’ See, also, 1 John iii, 15, and
James iv, 4.

2. By betraying the members of his Church. What
we do unto the members of Christ’s mystic body, we do
unto him. He who gives acup of water, in the name of
a disciple to one who belongs to Christ, shall not lose his
reward. At the last day, it will be said, ‘* Inasmuch as ye
have done it unto one of the least of these, my brethren,
ye have done it unto me.”” And it will be said. unto those
who did not administer to the wants of the needy, “Inas-
much as ye did it not to one of the least of these, ye did
it not to me.”

Now, betrayal means to deliver into the hands of an
enemy, by treachery, or fraud. How many professors
thus act with their brethren. In order to gain some worldly
advantage, or gratify some evil passion, they unite with the
enemies of the cross in degrading the character and reputa-
tion of a brother, exposing his foibles, weakness, or faults,
er join them in a popular outcry against ministers, or
THE BETRAYAL OF CHRIST. 251

members, when the declaration of holy writ is, ‘* Speak
evil of no man.”

From the close and intimate connection that exists be-
tween individuals of the same Christian fraternity, there is
a confidence reposed—a oneness of feeling—a unity of
spirit—a love that melts, and unites their souls together
like drops of water. Many times, from these interesting
relations, there is an opening of the bosom—an uncover-
ing of all that is in the heart. Thus individuals are placed
in possession of what might be termed the secrets of
others—things never intended for the public ear. Now,
a betrayal by either party to the enemies of the cross, thus
subjecting the other to great difficulty, perhaps loss of
character and a standing in the Church, is base treachery s
or, if we, Judas-like, discover, or point out, where a mem-
ber can be taken and exposed, his character and standing
jeopardized, in matters which prudence would dictate should
not be published, or the mantle of charity should cover,
will it not be said, in a coming day, ‘Inasmuch as ye
have -done it unto one of the least of these, my brethren,
you have done it unto me?”’

3. We may betray Christ by our unfaithfulness. Sup-
pose one united to a military leader, and intrusted with
important duties, to be performed in the sight of the enemy,
should prove unfaithful, neglecting to perform those duties
assigned him; or, if he performed them, did it out of sea-
son, or in a careless and indifferent manner, would not
this be a betrayal of his leader and country? The Chris-
tian is united to the great Leader of the armies of Israel,
the ‘Captain of our salvation,’ and important duties are
assigned to each individual, some of which must be per-
formed before the world, and in sight of the enemy; and
he who willfully neglects these, betrays Christ and his
cause. Or, what would be thought of that soldier who, in
time of an engagement, instead of being at his post, should
252 THE BETRAYAL OF CHRIST.

be-found loitering around the enemy’s camp; and what
must be thought of those soldiers of Christ who, on the
days of the assembling together of the brethren, whether
at the prayer meeting, the class meeting, or the preaching
of the word, who, through unfaithfulness, remain at home,
or loiter about the streets, or shops, with the enemies of
the Church !

Tl. Lhe consequences of betraying Christ.

1. The consequences as connected with this life. Ju-
das, as soon as he saw the Savior in the hands of his ene-
mies, and condemned through his perfidy, bitterly regretted
what he had done. Conscience now awakes, and utters
its fearful denunciations—anguish and horror seize his
heart—bitter relentings and wailings show the deep-toned
condemnation written on his soul! Faithful memory is
quiekened to a morbid sensibility. What kindness he now
sees in the Savior! He remembers all his affectionate
addresses—his kind offices—and the baseness of his own
treachery! He turns and looks at the money, and exclaims,
“© O, cursed trash! what hast thou done?” He rushes
with it to the chief priests and elders, exclaiming, «*I have
sinned, in that I have betrayed the innocent blood.” He
throws it down, and hastens away, feeling the terrors of
the Almighty upon him. Despair settles down upon him
like a black cloud, and he rushes ‘into the fatal act of
suicide, and thus completes the work of apostasy, and
instantly goes to a backslider’s hell.

What we have given is, doubtless, but a faint picture of
Judas’ case. But if these are the awful consequences of
his betrayal of Christ, what will be the situation of those
who now betray Christ, in any of the ways pointed out,
when the Spirit shall cease to strive with them, when they
shall lay upon a sick, and dying bed, and an awful eternity
shall stare them in the face! Many will then see that
they have not only betrayed Christ, but that they have
THE BETRAYAL OF CHRIST. 253

crucified to themselves the Son of God afresh, and put him
to an open shame.” And then, in deep anguish, they must
leave their gold and silver, their farms and. merchandise,
obtained at the expense of religion, and, like a distin-
guished American statesman, sink into the shadés of death,
with the word “remorse” falling from their lips.

2. The consequences as connected with eternity. But
here all description must fail! Imagination itself is unequal
to the task! What! mortal man tell the undying sorrows
of the lost! A few quotations from the Scriptures must
suffice: ‘* Upon the wicked he shall rain snares, fire and
brimstone, and a horrible tempest: this shall be the por-
tion of their cup;” ‘It is better for thee to enter into life
maimed, than, having two hands, to go into hell, into the
fire that never shall be quenched ;” where their worm dieth
not, and the fire is not. quenched; ‘«« When the Lord Jesus
Christ shall be revealed from heaven, with his mighty
angels, in flaming fire, taking vengeance on them that
know not God, and that obey not the Gospel of our Lord
Jesus Christ, who shall be punished with everlasting de-
struction from the presence of the Lord, and from the
glory of his power ;’’ «‘And the smoke of their torment
ascendeth up for ever and for ever.”’

In conclusion, how important that we should strictly
observe the admonition of the Savior, «« Watch and pray,
that ye enter not into temptation?’ And, especially, that
we watch against the sin of covefousness 3 and perhaps
there is no better way, in addition to prayer and faith, than
to be active in all works of benevolence: such as con-
tributing for the relief of the poor and needy, for the
promotion of Sabbath schools, the Bible cause, and the
missionary enterprise; the building of churches, and the
support of the ministry among us. And our literary insti-
tutions should share in our liberal contributions. Cor-
nelius-like, let our prayers and alms come up before the

22
254 CHRIST AND HIS FORERUNNER.

great Head of the Church as precious odors. I beseech
you, brethren, «walk worthy of the vocation wherewith
ye are called.” Betray not your blessed Lord. Follow
not the example of Judas, lest you share his fearful doom;
but follow Christ, imitate his example, and you shall reign
with him for ever; which may God grant for his mercy’s
sake. Amen.

‘SERMON XVII.
BY REV. WILLIAM SIMMONS,
CHRIST AND HIS FORERUNNER.

“I indeed baptize you with water unto repentance, but he that
cometh after me is mightier than I, whose -shoes I am net worthy to
bear. He shall baptize you with the Holy Ghost, and with fire,”
Matt. iii, 11.

Here we have two very important personages brought
to our view, namely, John the Baptist and our Lord Jesus
Christ. One was to decrease, the other to increase; one
was to prepare the way, and turn the hearts of the people
to God; the other was to take possession of those hearts,
and establish the kingdom of grace therein. The office
and teaching of one was to cease, while that of the other
was to continue to the end of time. The influence of one
was limited to a few persons, but that of the other is to
extend to all the nations of the earth. One was a mere
man, the other God manifested in the flesh 3 one is entitled
to our respect and esteem, the other to the adoration and
warmest devotions of our hearts; one we love as a brother,
the other we serve as a God.

In the discussion of this subject, I shall consider,

I. THE CHARACTER AND work oF JOHN.

II. THe cHARACTER AND woRK oF CuRIST.

In noticing the character and work of John, I remark,
CHRIST AND HIS FORERUNNER. 255

1. That he was the subject of ancient prophecy. Isaiah
speaks of him as “the voice of one crying in the wilder-
ness.’ As one says, “He was all voice: there was a
voice in his habit, a voice in his diet, a voice in his
conversation, teaching, and conduct.”’ He is spoken of by
Malachi, as God’s messenger: ‘Behold, I will send my
messenger, and he shall prepare the way before me;’’ and,
as Elijah, the prophet, because he was to come in the
spirit of that self-denying man of God. Other men, indeed,
had been the subjects of prophecy, but John is pointed out
in avery peculiar way, and as performing a very peculiar
work,

2. He was the connecting link between the Jewish and
Christian dispensations—the point where the office of priest
and high priest, established by divine authority under the
law, was to cease, and another priest to he consecrated—one
who had been pointed to by the very establishment of the
priesthood in the Jewish Church. John descended in a
regular line from the tribe of Levi—the family of priests,
and was the son of Zacharias, a regularly appointed, and
an Officiating priest. His birth was miraculous. And it
was said to his father, «* Thou shalt have joy and gladness,
and many shall rejoice at his birth; for he shall be great in
the sight of the Lord.”

8. As the character of John was remarkable, so his
office and work were peculiar and great. He was commis-
sioned by the Lord to preach repentance for the remission
of sins. Under the regulations which existed prior to his
advent, when a sinner would obtain mercy of God, he
must come with his offering, to atone for his sins; but now,
he was permitted to leave his offering, and to bring only
his broken and contrite heart. This repentance implied,
not only conviction for sin, but the confessing and forsaking
it. What a glorious dispensation was here opened and
presented to mankind, approaching the day in which God
256 CHRIST AND HIS FORERUNNER.

should command all men, everywhere, to repent, and have
their sins blotted out! ,

4, Another part of John’s work was to administer bap-
tism, by water, to all who came to him confessing their
sins. This he did in, or at Jordan. Some suppose that
the people were all dipped, or immersed; others think
differently. On this point, I would refer you to the remarks
of Dr. Clarke, on Matt. ili, 6, to which I fully subscribe ;
believing that many.put entirely too much dependence on
the mode of baptism. The Doctor says, «Can any man
suppose that it was possible for John to dip all the inhabit-
ants of Jerusalem, and Judea, and all the country round
about the Jordan? Were both men and women dipped?
for, certainly, both came to his baptism. This could never
have comported either with safety or decency. Were they,
dipped in their clothes? This would have endangered their
lives, if they had not with them changes of raiment; and,
as such a baptism as John’s, however administered, was,
in several respects, a new thing in Judea, it is not at all
likely the people would come thus provided. But, suppose
these were dipped, which I think would be impossible to
prove, does it follow, that in all regions of the world, that
men and women must be dipped in order to be evangelically
baptized? In the eastern country, bathings were frequent,
because of the heat of the climate—it being there so neces-
sary to cleanliness and health. But, could our climate, or
a more northerly one, admit of this, safely? For, at least,
three-fourths of the year, we may rest assured that it could
not. And may we not presume, if John had opened his
commission in the north of Great Britain, for many months
in the year, he would have dipped neither man nor woman,
unless he could have procured a tepid bath. Those who
are dipped or immersed in water, in.the name of the holy
Trinity, I believe to be evangelically baptized. Those who
are washed or sprinkled with water, in the name of the
CHRIST AND HIS FORERUNNER. 257

Father, and of the Son, and of the Holy Ghost, I believe
to be equally so; and the repetition of such baptism, I be-
lieve to be profane. Others have a right to believe the con-
trary, if they see good. After all, it is the thing signified,
and not the mode, which is the essential part of the sacra-
ment.””

5. Another duty connected with the office of John the
Baptist, was, the inducting of Christ into the priestly
office. He, being the Son of Zacharias, though not de-
signed for a Jewish priest, but, being an extraordinary char-
acter, it was proper for him to introduce the Savior into the
public ministry. Being about to assume the character of
Prophet, Priest, and King, and to become the Head and
Leader of the visible Church on earth, Christ would not
‘‘climb up some other way,’’ but ‘enter in by the door,
into the sheep-fold.”’ _Hence, he came to John to be bap-
tized of him. John, not understanding the design of the
Savior, ‘forbade him, saying, I have need to be baptized
of thee, and comest thou to me?’”? He knew that his com-
mission was, to baptize unto repentance, and that Jesus
had no sins to repent of; and that it would be impious
to require of the Savior of the world the same conditions
which he did of sinners, before baptism. This was John’s
position, until Christ informed him that it became them to
“ fulfill all righteousness.”’

But, what righteousness was here referred to? Was it
the righteousness of God? We answer, no; for that was
full and complete. Was it the righteousness of faith? No;
because Christ knew all things, and was not required to
believe any thing. We, then, conclude it was the right-
eousness of the law—the ceremonial law; which required
all priests entering into the priestly office, to be washed, or
sprinkled with water, and anointed with oil, and then to be
proclaimed the priest of God. This law was beautifully

illustrated and enforced by the circumstances of Christ’s
22*
258 CHRIST AND HIS FORERUNNER.

baptism. 1. John baptizes or washes him. 2. Instead of
the anointing oil, the Spirit of God, like a dove descends and
lights on him. 38. Instead of the proclamation under the
law, a voice from heaven is heard, saying, *‘ This is my
beloved Son, in whom I am well pleased.” After this
ceremony under the law, the initiated priest commenced
performing the functions of his office. So, immediately
after Christ’s consecration by John, he was led into the
wilderness and tempted of the devil. After this conflict
with the prince of darkness, he began to preach, and to say,
«The kingdom of heaven is at hand.”

We are aware that some are of opinion that Christ was
baptized by John for an example to Christian believers ; and,
assuming that John immersed Jesus, they say that all must
follow him into the water. But if the position be true that
by this ceremony Christ was introduced into the priestly
office, then it follows, that he did not intend it as an exam-
ple for us. That he was now consecrated to this office,
and not baptized for our example, is evident, from the fact,
that under the law, a man must be thirty years old before
he could enter into the priestly office. So, Jesus was thirty
years of age when he was baptized, or consecrated. And
we have already seen, that he could not have been baptized
with John’s baptism, because that was unto repentance.
So, neither could he have been baptized with the Christian
baptism; for that is in the name of the holy Trinity, and
John had no authority to baptize in this name. Some of
John’s disciples, who, at a later period, embraced the
religion of Christ, had not heard that there was any Holy
Ghost; hence, they could not have been baptized with
the Christian baptism, but merely unto repentance.

John, while he lived, was faithful in his work. He was, -
finally, beheaded, to gratify the malice of a corrupt woman,
at the request of a proud and wicked daughter, who had
learned the foolish and vain practice of dancing. And now,
CHRIST AND HIS FORERUNNER. 259

while, in all probability, they weep and wail in hell, he
shines and shouts in heaven.

Having discussed the first division of the subject, I
proceed, -
IL. Zo consider the character and work of Christ, as
set forth in the text. He, also, was promised, and his
coming long foretold. ‘“'The seed of the woman shall
bruise his head,” is the promise which inspired the first
hope in the fallen souls of the sinful pair. This same
promise was renewed, in another form, to Abraham, to
Isaac, and to Jacob. To the latter, it was said, «In thy
seed shall all the families of the earth be blessed.”” And
when he was about closing the scenes of life, and was
blessing his sons, addressing Judah, he said, ‘* The sceptre
shall not depart from Judah, nor a lawgiver from between
his feet, until Shiloh come; and unto him shall the gather-
ing of the people be.”” Moses, having the promised seed
in view, said unto the Israelites, «The Lord thy God will
raise up unto thee a prophet, from the midst of thee, of
thy brethren, like unto me; unto him shall ye hearken ;” and
Isaiah, looking through the vista of time to the days of the
reign of Christ, breaks out in the following language: “For
unto. us a child is born, unto us a son is given: and the
government shall be upon his shoulder: and his name shall
be called Wonderful, Counsellor, The mighty God, The
everlasting Father, The Prince of peace.’ Thus patri-
archs and prophets spake concerning Him who was to
come. ‘The attention of the thinking and God-fearing of
the world was turned to the promised Messiah, a general
expectation was excited, and ‘‘ when the fullness of time
was come, God sent forth his Son.”? His advent into the
world was attended with circumstances of a remarkable
character. ‘‘And the angel answered and said unto her,
The Holy Ghost shall come upon thee, and the power of
the Highest shall overshadow thee: therefore, also, that
260 CHRIST AND HIS FORERUNNER.

holy thing which shall be born of thee, shall be called the
Son of God;” «And she brought forth her first-born son,
and wrapped him in swaddling-clothes, and laid him in a
manger.’? This event excited deep interest in heaven and
on earth. It was announced to the shepherds, who kept
their flocks upon the plains of Judea, by the angel of the
Lord, while the glory of the Lord shone round about them,
and the cherubic song proclaimed the joy of heaven and
the bliss of earth. The angels having departed, the shep-
herds hastened to Bethlehem, and finding Mary and Jo-
seph, and the babe lying in a manger, they published
abroad what had been told them concerning the clfild.
About this time, Simeon, a just and devout man who waited
for the consolation of Israel, came, by the Spirit, into the
temple, and took the infant Jesus in his arms, and blessed
God, and said, ‘‘ Lord, now lettest thou thy servant depart
in peace, according to thy word: for mine eyes have seen
thy salvation, which thou hast prepared before the face of
all people; alight to lighten the Gentiles, and the glory
of thy people Israel.”” Anna, the prophetess, also, gave
her testimony in favor of Jesus, and recommended him
to all who looked for redemption in Jerusalem. Wise men,
also, came from the east and worshiped him, and were not
charged with idolatry; because he was God manifested in
the flesh. ‘The child grew, and waxed strong in spirit,
filled with wisdom; and the grace of God was upon him.”
At the age of twelve years, he was found among the doc-
tors, at Jerusalem, astonishing all at the wisdom displayed
in his conversations with them ; and in reply to his mother,
he spoke of being about his Father’s business. This is he
of whom John speaks, when he says, ‘‘ He must increase,
but I must decrease.”

This mysterious being contains in his person ‘two
whole and perfect natures—the Godhead and manhood;
never to be divided; whereof is one Christ, very God and
CHRIST AND HIS FORERUNNER. 261

very man.”” As a man, he could hunger and thirst, be
weary, sleep, suffer, and die; as God, he upholds all things
by the word of his power—having created all things, and
being able to subdue all things unto himself. This Jesus
went about doing good to the bodies and souls of men, mirac-
ulously feeding the multitude with a few loaves and fishes,
giving sight to the blind, and hearing to the deaf, making
the lame to walk, and the dumb to sing for joy; forgiving
sins, casting out demons, and raising the dead, teaching,
also, a higher and holier morality than had ever before
been taught to the world. Thus he went forward cheering
and comforting the hearts of the good and virtuous, and
filling the minds of wicked men and demons with terror
and dismay.

Among other consolations afforded to his disciples, when
they were informed that he was about to leave them, was
the promise of the same holy and heavenly influence
spoken of by John the Baptist in our text. This sacred
promise was presented to them in various forms by the
Savior: ‘I will pray the Father, and he shall give you
another Comforter, that he.may abide with you for ever.

. . «+ But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach
you all things, and bring all things to your remembrance,
whatsoever I have said unto you.”” These and many like
gracious words of promise and comfort fell from. the lips
of the blessed Jesus before his crucifixion; but after he
suffered and died, and had arisen, having conquered the
last enemy, we find him employed in the same holy
and blessed work, saying, **Lo, I am with you always,
even unto the end of the world;’’ no doubt referring to the
influence of the Holy Spirit, as well as to his personal
presence. ‘And behold, I send the promise of my Father
upon you: but tarry ye in the city of Jerusalem, until ye
262 CHRIST AND HIS FORERUNNER.

be endued with power from on high;’’ « And he breathed
on them, and saith unto them, Receive ye the Holy
Ghost.” From these prayers and promises of Jesus, his
disciples were led to look for a remarkable effusion and
outpouring of the Holy Spirit.

It remains, therefore, to inquire in the next place,
whether these promises of Christ were fulfilled, and these
large expectations of his disciples were realized. This
matter is sufficiently clear, and abundantly satisfactory
to all who take the holy Scriptures for their only and
sufficient rule of faith. May we be aided by the Spirit
of truth, while we attempt to present this important point
in a clear and becoming manner. :

Christ had directed his disciples to remain in the city
of Jerusalem, until they should be endued with power
from on high; evidently referring to the baptism of the
Holy Ghost and fire spoken of in the text. They did
tarry in the city, waiting, no doubt, in faith, with much
prayer, fasting, and humiliation for the holy anointing
from God out of heaven. Their prayer was one—their
faith was one, while they all, with one accord, in one
place, were waiting, looking, and breathing out their souls
to God, for the promised Comforter, when ‘Suddenly
there came a sound from heaven, as of a rushing, mighty
wind, and it filled all the house where they were sitting,
and there appeared unto them cloven tongues like as of
fire, and it sat upon each of them. And they were all
filled with the Holy Ghost, and began to speak with other
tongues, as the Spirit gave them utterance. And there were
dwelling at Jerusalem Jews, devout men, out of every
nation under heaven. Now, when this was noised abroad,
the multitude came together, and-were confounded, because
that every man heard them speak in his own language.
And they were all amazed, and marveled, saying one to
CHRIST AND HIS FORERUNNER. 263

another, Behold, are not all these which speak, Galileeans ?
And how hear we every man in our own tongue, wherein
we were born?”

Here are several things worthy of notice. Though
visible agents appear, they are employed by the invisible
God, and for a supernatural purpose. There was a sound
from heaven, perhaps as of thunder; then the rush of a
mighty wind, which filled the place where the disciples
were assembled ; then appeared fire in the form of cloven
tongues, which sat upon each one of them. Mark the
influence which attended this fire. They were all filled
with the Holy Ghost. And being filled and fired with the
love of God, having good measure, pressed down, and
rising up, and struggling for utterance, they give vent to
the feelings produced by the inward anointing. ‘They
began to speak with other tongues, as the Spirit gave them
utterance ;” and although there were multitudes there from
sixteen different nations, or speaking so many languages,
yet all heard the wonderful works of God in their own
tongue. Though some scoffed and said the disciples were
filled with new wine, and were mad, Peter defended this
great work of God, by saying, with confidence, that they
were not drunken, seeing it was but the third hour of the
day, or.nine o’clock in the morning, before which time the
most intemperate Jew drank no wine. He argued that
this was the fulfillment of the prophecy uttered by one of
their own prophets: «And it shall come to pass in the last
days, saith God, I wil pour out of my Spirit upon all flesh:
and your sons and your daughters shall prophesy, and your
young men shall see visions, and your old men shall dream
dreams: and on my servants, and on my hand-maidens, I
will pour out in those days of my Spirit; and they shall
prophesy ’’—teach or relate their Christian and happy ex-
perience of the great work of the Holy Spirit on their hearts,

This defense of the work, or baptism of the Spirit,
264 CHRIST AND IIIS FORERUNNER.

which Peter now made, was owned of God, and pricked
the hearts of many hearers, and there was added to the
Church that day about three thousand souls. Glory be to
God in the highest for the descent of the Holy Spirit,
filling his servants with joy and gladness, giving them to
know and feel that they had waited in the right place, and
in the proper way. for’ the fulfillment of the promise, that
they should be endued with power from on high. In con-
clusion I would remark,

1. That the institutions and ceremonies of the law
had reference to this day of Gospel glory and power,
revealed now with such clearness, fullness, and comfort to
the hearts of the believers, who were waiting for the com-
ing of the Comforter who should abide with them for ever.

2. That the gift and influences of the Holy Spirit forms
the distinctive peculiarity of the Christian or Gospel dis-
pensation, which was never fully ushered in until the
descent of the Holy Ghost on the day of Pentecost.

3. That it is the common privilege of all Christians
under the Gospel dispensation, to have the ‘same holy and
heavenly influence in their hearts which comforted the
Christian believers on the day of Pentecost; for although
John the Baptist was the greatest born of woman in his
day, yet the least in the kingdom of heaven, or under the
Spirit’s dispensation, is greater than he, because they are
anointed with the Holy Spirit as he never was. He, how-
ever, as a servant, served God as he was directed, and, no
doubt, obtained eternal life, while it is to be feared, that
even in the nineteenth century, there are many who have
been baptized -in the name of the adorable Trinity, who
are not as near the Christian dispensation as he was; rest-
ing in outward forms, glorying that they are not enthu-
siasts, and saying, no one can know his sins forgiven.
The Lord open their hearts to understand the Scriptures,
and his power to save.
CHRIST AND HIS FORERUNNER. 265

4. It is by the operations of the Spirit, that the Chris-
tian knows that he is a child of God, and an heir of
heaven; ‘‘For ye have not received the spirit of bondage
again to fear; but ye have received the spirit of adoption,
whereby we cry, Abba, Father. The Spirit itself beareth
witness with our spirits that we are the children of God;”
«And grieve not the Holy Spirit of God, whereby ye are
sealed unto the day of redemption.’ In a word, those
who fully enter into the state referred to by John in the
text are assured of the Divine favor, and filled with com-
_ fort, joy, and peace in the Holy Ghost. There is a holy
fire kindled within them, producing love to God and man,
and filling the soul with unutterable bliss. Often, while
tears of joy overflow the eyes, the tongue can only give
utterance to the joys of a heart filled with the love of God,
in rapturous shouts of glory, halleluiah, praise ye the Lord!
With this assurance, the Christiak muy live, and in it he
may die. He may feel, when nature is dissolving, as did
the venerable Bishop M’Kendree, when he said, ‘AI is
well.” QOr, with St. Paul, he may exclaim, “I have
fought a good fight, I have finished my course, I have kept
the faith: henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge shall
give me at that day: and not to me only, but unto all them,
also, that love his appearing.”” Glory be to God for the
hope and prospect of the heavenly world inspired in the
heart by the baptism of the Holy Ghost! God grant that
we all may be filled with the power and love of God by
the same holy baptism, and finally meet in heaven, where
all the saints of God shall dwell for ever in his immediate
presence. In behalf of all whom I address, I beseech the
God and Father of our Lord Jesus Christ, «That he
would grant you, according to the riches of his glory, to be
strengthened with might by his Spirit in the inner man;

that Christ may dwell in your hearts by faith; that ye,
23
266 THE SPIRITUAL BUILDING.

being rooted and grounded in love, may be able to compre-
hend with all saints what is the breadth, and length, and
depth, and height; and to know the love of Christ, which
passeth knowledge, that ye might be filled with all the
fullness of God. Now, unto Him that is able to do exceed-
ing abundantly above all that we ask or think, according to
the power that worketh in us, unto him be glory in the
the Church, by Christ Jesus, throughout all ages, world
without end. Amen.”

SERMON XVIII.
BY BEV. JOHN H. POWER.
THE SPIRITUAL BUILDING.

For other foundation can no man lay than that is laid, which is
Jesus Christ. Now, if any man build upon this foundation, gold,
silver, precious stones, wood, hay, stubble, every man’s works shall
be made manifest; for the day shall declare it, because it shall be
revealed by fire; and the fire shall try every man’s work, of what
sort it is. If any man’s work abide which he hath built thereupon,
he shall receive a reward. If any man’s work shall be burned, le
shall suffer loss; but he himself shall be saved; yet so as by fire,”
1 Cor. iii, 11-15. ;

Tue wisdom that inspired the holy Scriptures has seen
fit to borrow illustrations ef divine things from almost
every department of nature and art. Hence, the Savior is
compared to the sun: “The Sun of righteousness shall
arise ;’’ the Church to the moon: ‘She shall look forth as
the morning, fair as the moon;’’ ministers to stars: «« Who
holdeth the stars (or ministers) in his right hand.” Again:
the Gospel doctrines are compared to seed: ‘* Behold, a
sower went forth to sow;’? **The seed is the word.’’
Once more: the Church is called a flock: «*My sheep
hear my voice.”” In the text before us, the figure is taken
THE SPIRITUAL BUILDING. 267

from architecture—the Church is spoken of as a house, or
temple, which suggests the fellowing points for our con-
sideration:

I, Tue rounDaTION.

II. Tae Bui,pErs.

III. THe Marerials OF WHICH THE BUILDING IS CON-
STRUCTED.

iV. "THE FIERY TRIAL, AND FINAL RESULT.

I. The necessity of a foundation, of some sort, for
every building, is so obvious, that it requires no argument
to make it plainer; and the importance of a good foun-
dation increases with the value of the building to be reared
thereon, and the purposes to which it is to be applied.
Tnattention 10 this has been the oceasion of the loss of
much time, skill, means, and even human life, while the
dilapidated and abandoned tenements, and the bowing and
broken walls of once costly edifices, furnish but too many
gloomy illustrations of this fact. And the importance of
the principle increases beyond all comparison, when applied
to our spiritual interests.

The following are indispensable in a good foundation;
namely, strength and durability; and the absence of either
will render any material, however valuable in other respects,
utterly unfit for such a use.

Christ, as the only true foundation of the Church,
possesses these qualifications in infinite perfection; for, to
him belongs: all power in heaven and in earth.” He is
emphatically «the Almighty ;” and, being the omnipotent
Jehovah in his divine nature, he is able to sustain the
Chureh—the whole Church—in all her trials and con-
flicts, however severe. And his durability is equal to his
almighty strength: “He is the beginning and the end, the
first and the last;’’ «* The same yesterday, to-day, end for
ever.’ But, to be a little more particular. Christ, as the
foundation, includes not only the fact of his absolute
268 THE SPIRITUAL BUILDING.

divinity, incarnate in human nature, but all the fundamental
doctrines of the Gospel—the propitiatory sacrifice of him-
self, that through the redemption, by his death, ‘God can
be just, and the justifier of every one that believeth in
Jesus ;” and, through his triumphant resurrection, glori-
ous ascension to the throne of mediation, and his prevail-
ing intercession before the Father, he has become our
“wisdom, righteousness, sanctification, and redemption.’”
Christ, as the author and embodiment of these cardinal
doctrines of the cross, at once appears in a character that
invites the hopes and confidence of all who feet the burden
of sin, and the need of a Savior.

In this light, Christ is the foundation of the Church for
purity of doctrine, comfort in affliction, support in trials,
strength for duties, protection from foes, triumph over her
enemies, deliverance from this evil world, and glory and
honor in heaven. But, in particular, Christ is the foun-
dation of the penitent sinner’s hope, trust, and confidence,
for pardoning mercy, regenerating and saving grace; as,
also, the foundation of the Christian’s hope for sanctifying,
sustaining, and glorifying grace, mercy, and power.

With this brief view of the character and cardinal doc-
trines of Christ, the only foundation of this spiritual
temple, we proceed to notice,

Il. The character of the builders.

If we contemplate this member of the text literally, we
may observe, first, that men, in any department of society
whatever, should be qualified for, and acquainted with, the
business in which they engage. ‘The want of such quali-
fication will prevent their success, disparage their reputa-
tion and the business they thus abuse, if it does not result
in evil to others. But, secondly, they should be men of
honest and untiring application. Knowing that their call-
ing is lawful and right, they should make no other calcu-
cation than to prosecute it to final success. Without appli-
THE SPIRITUAL BUILDING. 269

cation, the most distinguished qualification for business will
be useless. And, brethren, these facts apply with all pos-
sible force to the case before us—the builders on this tem-
ple—the ministers of the Gospel of the Son of God; for
that ministers are intended none can doubt, when Paul
himself fixes the application. He says, ‘¢ As a wise mas-
ter-builder, (or minister of Christ,) I have laid the founda-
tion.” We will, therefore, detain you here only to make
a brief application of these obvious facts to the ministry ;
that is, qualification for, and application to, their holy voca-
tion. And,

1. The qualifications for this work. (1.) No man can
be qualified as a builder, or for the work of the ministry,
without, in an ordinary degree at least, a good natural
mind, and sound judgment. ‘The idea that men so limited
in intellect as to render them unfit for other learned, or im-
portant professions in society, may, nevertheless, be min-
isters of Jesus Christ, is so degraded that it does not
deserve serious attention. It is earthly, sensual, if not
devilish. But sound natural intellect is nof this qualifica-
tion, though, without it, none can be qualified. It is the
foundation, or capacity, by which he is enabled to reach
that completeness of character for the great work.

(2.) This preparation includes an extensive knowledge
of the holy Scriptures in general, and a thorough knowl-
edge of the cardinal doctrines of our salvation in particular.
But this knowledge of the doctrines of Christ must be ex-
perimental, that he ‘may know that the doctrines are of
God ;’’ that is, no one can be qualified for the work of a
builder in this spiritual temple without holiness of heart
and life, without ‘clean hands and a pure heart.” He
must have experienced the pardoning mercy and regener-
ating power of divine grace before he can successfully lead
the returning prodigal, the anguish-smitten sinner, the

desponding mourner, to the atonement of Christ. He
23*
270 THE SPIRITUAL BUILDING.

must enjoy the blessing of perfect love in his own heart,
and the witness of the divine Spirit, that the «blood of
Christ can cleanse from all sin,’ before he can lead the
feeble, but hungering and thirsting believer, in the delight-
ful paths of personal experience, to the garden, the eross,
the sepulchre, to Mount Olivet, up to the throne of media-
tion, till his faith takes hold of the atonement, and he puts
on the blessed image of Jesus Christ, and rejoices in the
power of perfect love!

(3.) Without stopping to specify the literary attainments
of the Gospel minister, we will only add, it should be his
setiled purpose, during life, to acquire all the knowledge
possible, so far as it can be rendered useful to him in his
holy calling. He who is indolent in the acquisition of
knowledge is an unfaithful minister, and, most likely, will
become a useless man, if not a stumbling block in the way
of sinners.

(4.) No natural gifts, or attainments, or even holiness of
heart and life, can supersede the call of God to this holy
work. Hence, let every man beware lest he runs before
he is called, or declines going when God calls him. But,
brethren, it is not our design, in this discourse, to diseuss
the evidences of a divine call to the ministry; we may,
however, say, that no man should enter upon this awfully
responsible work without as clear a conviction that he is
called of God, as he has that God has renewed his heart in
the image of Jesus Christ; and that should be no less than
‘the Spirit itself bearing witness with our spirits that we
are the children of God.” On this important subject, «If
any man lack wisdom let him ask of God, who giveth lib-
erally and upbraideth not, and it shall be given him.”

2. Application to this work. Men may have distin-
guished gifts and qualifications for usefulness, but, from the
want of proper application, they live and die lamented,
chiefly for their flagrant abuse of the gifts of God. It is
THE SPIRITUAL BUILDING. 271

more than any one can assert, that the light of eternity
will not reveal the hopeless wreck of ministerial gifts that
have been abused in like manner! ‘T’o avoid this evil, and
to accomplish the object of the Gospel ministry, applica-
tion—intense application, is indispensable. This implies,

(1.) A cheerful and voluntary submission to the call, and
an undivided self-devotion to the work of God, including
all the duties, great and small, that the great Head of the
Church has attached to the ministerial and pastoral office.
Men may shine in one or more of the departments of their
ealling, and acquire great distinction and applause, while
they are fearfully delinquent in others of equal, or greater
importance,

(2.) The minister of the Gospel must prosecute his
work with a single eye to the glory of God, aiming always,
and in all things, to advance the best interests of the Re-
deemer’s kingdom, in the salvation of souls—in bringing
materials for this glorious spiritual temple, and conducting
it to its final consummation. .

(3.) He must pursue this work with an enlightened zeal,
and holy energy of character, that will be seen and felt by
all with whom he associates, or for whom he labors.
Many men, and even ministers of respectable gifts and
qualifications, from not cultivating these elements of char-
acter, come on to the stage of life, steal through the world,
and pass down to the grave almost unknown and unla-
mented; while others, with less- advantages, but with firm-
ness and energy of character, burst from obscurity, or rise
like the sun from twilight to the brightness of noonday,
moving all the elements of society around them. As min-
isters, they make impressions for good wherever they go;
and communities are compelled to feel that there is a man
of God among them. Usefulness marks their pathway
through life, victory crowns their last conflict at death, and
272 THE SPIRITUAL BUILDING.

multitudes weep over the loss when they are called to their
reward in heaven.

(4.) Perseverance is indispensable in the great work.
The builder on this Gospel superstructure, the glory of
which is to fill the world, will find many hinderances in his
way. Some in himself, others in those with whom he
may be associated, many in the materials which are to be
wrought into the building, and not a few in the circum-
stances with which he may be surrounded. Nothing less
than the grace of holy perseverance, relying constantly, by
living faith, on the Master’s promise, ‘‘ Lo, I am with you,
always, even unto the end of the world,’’ will enable him
to prosecute his work and bring it to its glorious consum-
mation.

(5.) Finally, the builder, or minister, must be, practically,
a man of honor; otherwise, he will fall into the snare of
the devil, as others have done; by either taking other men’s
implements of labor and using them as his own, without
either returning them, or giving their lawful owners credit;
or, by hanging around the walls, watching the work of his
more honorable fellow-laborers, and if he finds a crooked,
broken, or half-finished piece of timber on the yard, or a
loose stone or brick on the wall, bearing them off for his
own use, and almost proclaiming a jubilee on account of
his success! Or, to drop the metaphor, he will become a
habitual and deliberate deceiver of a confiding people, by
preaching, as his own, other men’s sermons. The softest
name that even charity can give this hateful practice is, ‘a
pious (impious) fraud.”’ The man whose religion has not
saved him from this species of pilfering, has reason to
question, not only his call to the ministry, but his conver-
sion to God. Or, without this ministerial honesty, he will
be a mere proselyter to his own creed and sect. Wherever
he hears of a difficulty in a society or Church, there he
will have a mission at once, not to do the work, and secure
THE SPIRITUAL BUILDING. 273

the blessing of the peacemaker, but, on the contrary, to fan
the sparks of excitement and sirife to a flame, and draw off
the disaffected to strengthen his own party. Is not this a
most fearful abuse and perversion of the ministerial and
pastoral office?

But, my hearers, while there may be a few who thus
degrade the character they have assumed, God has his
faithful workmen, who rejoice to go, in his name and
strength, into the quarry, the mine, and the forest, and
bring materials from thence; straighten, square, and fit
each piece for its place in-this glorious editice, of which
Jesus Christ is the ever-during foundation.

But we must pass to notice, ‘

VI. The materials wrought into this building, namely,
*‘ gold, silver, precious stones, wood, hay, stubble.”

This, and the next member of the text, have given oc-
casion for much speculation by expositors. The prevailing
opinion, however, appears to be, that *‘ gold silver, precious
stones,’’ mean sound Gospel doctrines; and ‘* wood, hay,
stubble,’ erroneous and corrupt doctrines. But that this is
not the apostle’s meaning, we think, can be made satisfac-
torily to appear. And to be as brief as possible, we re-
mark, Paul, in the language before us, must have intended
one of two things, either doctrines, true and false; or
persons, good and bad.”

1. He was not complaining of the Corinthians for heresy
in doctrine, but delinquency in practice. Consequently, a
reference to doctrines in this connection, could only have
diverted their minds from the subject with which he would
have them most deeply impressed.

2. We think it has been shown, already, that Jesus
Christ, as the only foundation of the Church, includes and
embodies all the cardinal doctrines of the Gospel. And to
interpret * gold, silver, precious stones,” of doctrine, is to
make the apostle utter the language of confusion: “If any
274 THE SPIRITUAL BUILDING.

man build gold, silver—pure Gospel doctrines on Christ,
whe is the sum of all pure doctrines;”’ that is, if any
man build pure ductrines on pure doctrines, he shall receive
areward! Again:

3. Nowhere in the holy Scriptures, unless it be in this
single text, is a building used to represent a system of doc-
trines, either true or false. And it requires a great stretch
of credulity to suppose that Paul would, in this solitary
instance, so far depart from all Scriptural usage, without
giving the least notice of it whatever.

4. Is there not a great incongruity in the use of such a
metaphor to represent doctrines? Some of the figures
used for this purpose, are milk, meat, leaven, water, bread,
which may be used for food and nourishment of the
body ; as sound doctrines promote the health of the soul.
But what possible analogy can be seen between pure doc-
trines, that feed the soul, and gold, silver, precious stones ?
or, between wood, hay, stubble, and false and corrupt doc-
trines ?

5. But, further, doctrines are but abstract principles, and,
as such, cannot be the objects of fire, either figurative or
literal; consequently, the Scriptures use no such metaphor
with reference to mere prepositions, or doctrine. And the
idea of burning up doctrine is perfectly unintelligible; but
if it could be comprehended, we cannot see how it could be
of any practical use.

6. But, finally, the text says, “If any man’s works ’?—
alluding directly to wood, hay, stubble—<be burned, he
shall suffer loss.” Now if this means corrupt doctrines,
the unscriptural conclusion follows, that it is a loss, injury,
or misfortune to be deprived of, or saved from corrupt and
false doctrines! And it does not destroy the force of these
facts, to say that the ‘‘loss”’ refers to the time and efforts
spent in promulgating erroneous doctrine, or building wood,
hay, stubble; for you will recollect that the text refers to a
THE SPIRITUAL BUILDING. 275

contingency that is future. First, the work must be wrought;
then, secondly, if it is burned, he will, in the third place,
suffer loss; clearly implying, that the loss takes place after
the work is done; while the time and labor of the man
who preaches false doctrine is wholly lost, from the moment
he commences this mischievous work. And this would
still be the fact, if no such fiery trial should ever come.
But if it refers to labor and time, if no such day of trial
and burning should occur, no loss would be sustained,
though he should preach false doctrines all the days of his
life. Is it not clear, therefore, that this text cannot be inter-
preted of doctrine, unless it can be made to appear that a
man suffers loss and injury by being saved from false and
corrupt doctrines? -

But without pursuing this point farther, we come to
notice the other position, namely, that by “gold, silver,
precious stones, wood, hay, stubble,’’ the apostle means
persons, and personal moral and religious character.

And, allowing the Bible to be its own interpreter, we
shall see that it uniformly applies such language as that
in the text to personal moral character: ‘*And I will bring
the third part through the fire, and will refine them as silver
is refined, and will try them as gold is tried: they shall call
on my name, and [J will hear them: I will say, It is my
people; and they shall say, The Lord is my God;”’ “And
he shall sit as a refiner and purifier of silver: and he shall
purify the sons of Levi, and purge them as gold and silver,
that they may offer unto the Lord an offering in righteous-
ness.”” Here it is perfectly clear that the metaphor used in
the text is applied, not to doctrines, but to persons; in
which the purity of their moral character, under the trials
of divine Providence, and the riches of his grace, is rep-
resented by gold and silver, tried in the fire. Again:
‘* precious stones ”’—* ye, also,” personally, not your doc-
trines, “as living,” or precious «stones, are built up a spir-
276 THE SPIRITUAL BUILDING.

itual house—a holy priesthood, to offer up. spiritual ‘sacri-
fice, acceptable to God by Jesus Christ.” Here Peter
uses the same figure that is found in our text, and applies it
so clearly, to purity of moral nature, as to exclude the
possibility of its referring to doctrine. And how is it
possible that two inspired writers should make such a
different use of the same term, without giving the least
notice, when they are both treating of the same subject and
illustrating the same thing, namely, the visible Church of
Christ under the figure of a house—both recognizing Christ
the foundation and the members the building?

But we notice the Scriptural use of the other figures used
in the text—‘ wood, hay, stubble.”” The Lord says, “I
will make my words in thy mouth fire, and this people
wood, and it shall devour them.” Again: «Behold, the
day cometh, that shall burn as an oven; and all the proud,
yea, and all that do wickedly, shall be stubble: and the
day that cometh shall burn them up, saith the Lord of
hosts.”? You will remark, that no language can be plainer,
that persons are referred to in this figure: “I will make
this people wood”—‘the proud, and they that do wick-
edly, shall be stubble.” Believing that it has been made
sufficiently clear that Paul makes the same use of those
figures in the text that is made of them by the other
inspired writers, namely, that gold, silver, precious stones,
represent the pious and holy members of the visible Church,
and that wood, hay, stubble, represent the formal and
delinquent members, we close this part of the subject by
noticing the practical use of this view of the text.

And, first, the duty of the builder—the minister, is plain,
and his responsibility fearful. He must not only know the
truth of God, but, by divine assistance, apply it to the
hearts and consciences of men with such earnestness and
energy, as to bring them to a soul-alarming sense of their
undone condition without a Savior. He must lead them,
THE SPIRITUAL BUILDING. 277

by repentance, faith, and holiness, to the cross, and build
them upon Christ, the living and ever-during foundation.
He must, by counsel, advice, admonition, reproof, instruc-
tion, and exhortation, watch this work with a vigilant and
skillful eye. And, especially, must he be faithful in the
administration of Gospel discipline, so that nothing be
allowed to remain that would morally “defile this holy
temple of God.”

But, secondly, the people have, if possible, a greater
interest in this matter than the preacher. He comes to
them in the name, and by the authority of Christ. He
finds them in their sins—in the way to death and perdi-
tion. He shows them the only possible way of escape,
and brings them the only means of salvation. Hence, it is
their imperative duty, as well as their eternal interest, to
submit to the minister’s godly authority, obey his Gospel
instruction, follow his holy example, and give themselves
wholly to Christ, though it should cost them tears and
sighs, and inyolve the loss of ease, honor, aud even life itself.

But should the builders be less faithful in their work,
and the people less submissive to the claims of God upon
them, this building might still go on in some sense, but the
materials would be ‘« wood, hay, and stubble ;’’ that is, the
Church, though she might be sound in theory, would be
made up of half-awakened sinners—unconverted, time-
serving, world-pleasing, fashionable members, having, at
least in part, «the form, but denying the power of godli-
ness.” This is building with wood, hay, stubble; but, my
hearers, remember the day is coming which will “try
every man’s work,’”’ and woe to those who are not pre-
pared for that day. This leads us to notice the last mem-
ber of the text—

IV. Zhe day of trial. ‘If any man’s work abide, .
he shall receive a reward; if any man’s work shall be

burned, he shall suffer loss.’’
24
278 THE SPIRITUAL BUILDING.

We indulge the hope, my friends, that something has
been done in this discourse to rescue this subject from
abuses to which it has long been subjected. Many, hold-
ing that the metaphors used in the text have reference to
the speculations of the head, instead of the moral qualities
of the heart, maintain that divine Goodness, by some kind
of purgatorial fire, either in this or the future world, will
consume all the mistakes and errors of his creatures ; and
thereby purify and prepare all men absolutely for heaven.
But when the subject is understood to refer to persons, and
not mere opinions, and that they are to be the objects of
the “fiery trials’? of God’s providences, chastisements, and
final judgment, the subject assumes an aspect of most sol-
emn practical importance. It appeals to every man care-
fully to examine, not only his head and his creed, but his
heart and life, whether he has been renewed in the image
of Jesus Christ, and is walking in all the ‘ordinances and
commandments of God blameless ;’? for however sound he
may be in the theory of Gospel truth, if he is not holy in
heart and lifé, he is, in moral and religious character, but
*¢ wood, hay, or stubble.” é

«The fire shall try every man’s work.’ This day of
trial may refer chiefly to the final retribution, yet, no doubt,
it includes the divine administration toward man in his
probationary state.

1. The providences of God in this life, in the figurative
language of the text, may be viewed as a day of fiery trial.
This is plain from the quotations already given in this dis-
course. And Peter says, “Beloved, think it not strange
concerning the fiery trial which is to try you, as though
some strange thing happened unto you.” Take, for exam-
ple, a particular case, and, alas, they are but too numerous.
A society, or Church, may be sound in doctrine, and to all
human appearance, be united, pious, and prosperous. But
a difficulty occurs with a member, or a family belonging to
THE SPIRITUAL BUILDING, 279

« this Church. At first but few know it; but it soon be-
comes a matter of greater notoriety—then of general con-
versation—soon of difference of opinion—then of conten-
tion—finally of angry strife. Now the fires of party
discord begin to burn—Church trials follow; but instead
of extinguishing, they only increase the consuming flame.
Some are expelled, others withdraw, officers of the Church
resign, confusion prevails, till the edifice, by the fiery trials
that God has permitted, or sent on them to chasten their
pride, or reveal their delinquency, is well-nigh consumed ;
evincing the humiliating fact, that the materials are fearfully
combustible, even wood, hay, and stubble! Where is your
popular and flourishing Church now? Alas, like your
habitation on fire, it is but little more than a heap of ruins,
with only a few of the godly members, as gold, silver,
precious stones, able to abide the fiery trial. But is this
sketch too highly colored? My brethren, your own obser-
vations and recollections furnish but too many melancholy
proofs of its truth. But why are these things so? In-
attention to the apostolic caution, «‘ Let every man take
heed how he builds ;’’ and to the implication, ‘‘ Let every
man take heed how he is built thereon,”’ furnishes the
answer.

2. For wise purposes, which the human mind cannot
fully comprehend in this state of being, God permits, or
sends seasons of fiery trial on the Churches at large. Wit-
ness the Church of Scotland, Puseyism in the Church of
England, and the fiery trial of the Methodist Episcopal
Church in the United States.

8. But there is a day of fiery trial personally awaiting
all—the day of death. Many have boasted of the antiquity
and order of their Church, the orthodoxy of their creed,
their long and reputable standing among the people of God,
who have shrunk with horror from this trying hour, and
whose sun of life has gone down in clouds and darkness;
280 THE SPIRITUAL BUILDING.

leaving the evidence but too clear that they were not of the
pure gold of the spiritual temple, but only wood, hay, or
stubble.

4. The day of judgment will be the final period of fiery
trial. This day will “try every man’s work,”’ because it
will reveal every man’s true character in the light of eter-
nity, and be a practical exhibition, and an eternal applica-
tion of that divine declaration, ** Without holiness, no man
shall see, or enjoy God.’’ Then the pure “gold, silver,
and precious stones ’’—all the holy, who have been built
on Christ, the only foundation, and wrought into the spirit-
ual temple, will be honored with a place in the Church tri-
umphant—the temple of God’s endless glory in heaven.

Then shall the faithful laborer receive his reward’ in
exact proportion to his qualifications for, and faithfulness
in his Master’s work in this world. He had sown in tears;
he had sacrificed all things earthly ; he had prosecuted his
work in the midst of opposition and reproach; nothing
satisfied him but the conversion of sinners, and the sancti-
fication of believers. But Christ was with him, God
owned his labors, sustained and brought him in triumph
from the toils of earth to the glories of heaven. The
saints recognize him as the instrument of their salvation,
and, as stars in his crown of rejoicing, they rise together
above the flaming scene to the throne of endless glory, and
shout, ‘* Unto him that loved us, and washed us from our
sins in his own blood, and made us kings and priests unto
God, unto him be glory for ever and ever.”

And O, my brethren, it would be delightful here to
pause and linger till we are called from this vision of faith
to the glorious realities of sight; but solemn duty compels
us to turn to the fearful doom of a different character.
Those will say, ‘‘ Lord, Lord, have we not prophesied in
thy name? and in thy name have cast out devils? and in
thy name done many wonderful works? «But the Judge
THE SPIRITUAL BUILDING. 281

will say unto them, «I never knew you: depart from me,
ye that work iniquity :” «I never knew you as the gold,
silver, and precious stones of my spiritual temple, but as
wood, hay, and stubble—as formal, fashionable, time-serv-
ing, self-indulging, superficial members of my temple—my
visible Church. The time passed to prepare, and now,
unholy, and unfit for heaven, ‘ depart from me, ye workers
of iniquity, into everlasting fire, prepared for the devil and
his angels :’’ ‘* These shall go away into everlasting pun-
ishment”’—being banished * from the presence of the Lord
and from the glory of his power”’ for ever. But in this
awful scene, where is the shepherd of this scattered
flock—the builder of these consuming materials—the
unfaithful minister? And where is his reward? He has
been unfaithful in improving his call; or, in applying him-
self to this holy work, he has not built with a skillful and
faithful hand; he has not led the people of his charge into
deep, experimental holiness, or he has been unfaithful in
the administration of godly discipline. He has been afraid
for his popularity, or has yielded to the unreasonable preju-
dices of the people—has not been careful to keep the
unconverted and worldly-minded out of the Church, and
has thus built with wrong materials, even wood, hay,
stubble—* has daubed with untempered mortar,” and, con-
sequently, his Jabor and ministerial reward are lost—hope-
lessly lost, for ever! But he, through want of moral cour-
age, or some other circumstances, may have supposed,
in these things, that, for the time-being, it was for the best;
and, in consequence of this, and his deep repentance before
his death, God, in his abundant mercy in Christ, saves
him as a man snatched from the flames. O, what mercy
that he is not doomed to perdition.

But remember, my hearers, at that day of decision, no
man will be allowed to justify his follies, or crimes, on

the ground of ministerial delinquency; for, although a
24%
282 THE SPIRITUAL BUILDING.

faithful ministry ig a powerful agency, under God, in
bringing the willing and obedient to Christ, an unfaithful min-
ister can take no man to hell unless he chooses to go there.
In the day of judgment, the condemnation of the sinner
will be the result of his own choice, and not the unfaith-
fulness of others. At that day, every man, whatever may
have been his condition in life, must stand before the
infinite Judge, and answer for himself; and, whatever
influence circumstances may have had in his case, his
destiny for eternity will turn on this principle: Ve would,
or ye would not; you decided for yourself whether you
would be saved by grace, or rebel against God. And,
although agencies and circumstances may have facilitated
your progress to heaven, or your plunge to perdition, still,
all the influences of earth and hell never could have led to
this result without your own decision. And on this prin-
ciple God will fix the endless state of the human family in
the day of eternal retribution.

And now, dear brethren, having detained you so long,
we close with a word of admonition. Let every one
examine himself, whether he is built on Christ, the rock
of ages, and his heart purified by the Holy Spirit, as « gold
and silver tried in the fire,’ and whether he is living by
faith for a place in the temple of eternal glory. If there
are doubts on your mind rest not for a moment till they
are all dissipated. If your pathway is clear, and your
prospect bright, wait, in the patience of hope, till the Judge
calls you to receive the crown. With this hope, we com-
mend you to God and the riches of his grace, in Jesus
Christ our Lord. Amen.
THE KNOWLEDGE OF GOD, AND ITS FRUITS. 283

SERMON XIX.
BY REV. A.M. LORRAINE.
THE KNOWLEDGE OF GOD, AND ITS FRUITS.

“They shall not hurt nor destroy in all my holy mountain: for
the earth shall be full of the knowledge of the Lord, as the waters
cover the sea,’ Isaiah xi, 9.

Tux whole superstructure of practical piety, and, con-
sequently, of final salvation, is founded on the knowledge
of God. We admit that the love of God can alone qualify
us for the enjoyment of eternal. life; but it may well be
asked, How can we love God, unless we first know him?
So fair, so lovely, is the character of our glorious Lord,
that it is impossible for those who are in anywise under
the reign of grace to know him without loving him. As
the knowledge of God, then, is so absolutely necessary in
the economy of salvation, our heavenly Father has con-
descended to spread the knowledge of himself throughout
the world.

Be it our business, on the present occasion, to notice,

I. Somz oF THE MOST DISTINGUISHED CHANNELS THROUGH
WHICH THIS KNOWLEDGE IS DISPENSED.

1. The Holy Bible is an inexhaustible fountain of divine
knowledge. It is a matter of sincere regret to us, that
even in this enlightened age of Christianity—even now,
while the Gospel of Jesus Christ is forcing its way into
almost every land, and waving its blood-stained banner
over almost every people, there are those who not only
neglect this precious treasure themselves, but are opposing
the distribution of it to others. The Pope of Rome, in
the plenitude of his imaginary power and holiness, has
denounced the Bible Society as ‘‘an enemy sowing tares
among wheat.”” When we think of the awful consequences
which these unhappy men are drawing down on their own
284 THE KNOWLEDGE OF GOD,

guilty heads, we tremble. But when we reflect how nugae
tory are all their attempts to stay the progress of truth, or
to subvert the glory of the Gospel, we are even tempted to
laugh at their powerless efforts. Jehovah himself holds
such characters in derision; and, if they repent not, he
‘will laugh at their calamity, and mock when their fear
cometh.’ But, blessed be God! the age of infidelity has
nearly passed away; and, though many of her brightest
sons leveled their keenest shafts at the Savior before they
began to descend to their well-merited oblivion, yet the
kingdom of heaven is still advancing! The Church of the
immaculate Nazarene is rising over the ruins of demolished
idolatry, and will rise until its holy spire shall pierce the
heavens, and let down that.joyful voice, «« The kingdoms
of this world are become the kingdoms and families of our
Lord, and of his Christ.”’ «Their rock is not as our rock,
they themselves being judges.”’ If the Bible were not of
divine origin, what then? Still, it speaks the same holy
language; and if it tends to convert liars, to reform drunk-
ards, to intimidate robbers, to strike through hearts of mur-
derers a well-merited pang, who are they that oppose the
Bible? Certainly not good men. Good men would not
oppose goodness ; virtuous men would not oppose virtue ;
sober men would not oppose sobriety. None, therefore,
but men of bad hearts, or dissolute habits, will oppose that
sacred volume. But, brethren, you carry within your bo-
soms a living testimony, which bears witness with the
Bible, that, «* Except a man be born again, he cannot see
the kingdom of God;” and, knowing that you have not
followed cunningly-devised fables, to you the truths of the
Bible appear in all their splendor, and will ever be to your
tried and tempted souls like a hiding-place from the wind,
a covert from the tempest, and like the shadow of a great
rock in a weary land. May God speed the Bible societies,
until they scatter the leaves of that sacred book in every
AND ITS FRUITS. 285

language, throughout the earth, for the healing of the
nations! ~

2. The knowledge of God is extensively spread by a
living ministry. Our Redeemer did not think that a few
copies of the Gospel would be all-sufficient for the instruc-
tion of the world; he, therefore, instituted a living ministry.
This ministry, in its origin, was purely itinerant—mission-
ary. There was no exception. Christ did not say, ‘‘ John,
in view of that intimate friendship which has heretofore
existed between us, and, moreover, in consideration of my
leaving my aged mother in your charge, I will appoint you as
the Bishop of Jerusalem ;” or, ** Peter, as a reward of your
zeal and boldness, I will station you in the diocese of
Rome.’ No; but he said to Peter, James, John, Bar-
tholomew—to all, «*Go ye into all the world, and preach
the Gospel to every creature.” The apostles were not dis-
obedient to the heavenly call. 'The membership withheld
not their hands. The immediate conversion of the world
was the prevailing desire of their hearts. No man called
his property his own; and it was an easy matter, as Paul
expresses it, to ‘‘rob”’ the established Churches of means
to break up new ground. ‘The consequence was, the apos-
tles did, literally, what Christ commanded, and the truth
was preached to all the world. But, in process of time,
the ministry became lax; the laity penurious. The Church
lost its aggressive character; the ministry became, in a
great measure, local, and their efforts merely of a defensive
character. For several ages, the Church was more indebted
to the sword of princes than the Bible of God, for her ex-
tension of territory. The reformation, with all its attend-
ant blessings, did not restore to the ministry its itinerant
feature. We do not mean that preachers did not travel.
The strong arm of persecution, in many instances, com-
pelled them to frequent and long removals. And as ‘they
went, they preached Jesus and the resurrection; and
286 THE KNOWLEDGE OF GOD,

multitudes turned to the Lord. We mean that itinerancy
was not imposed on all, as it was in the beginning. In the
origin of the Methodist Church, Mr. Wesley paid due
regard to apostolical usages. He sent out the ministers
two by two, as our Lord had done, and made itinerancy
an indispensable condition. And although other Churches
have made no change in their regular ministry, in this
respect; yet, have they long since seen the necessity of
appointing a portion of their ministers to itinerant and mis-
sionary work; so that all the evangelical Churches in our
land are endeavoring to carry out the great plan of our
Savior—to preach the Gospel to every creature.

Although the Methodist Church has an itinerant ministry,
yet so pressing and numerous are the calls from beyond the
ordinary limits of her operations, that she has been com-
pelled to establish a missionary society, which is somewhat
separate and distinct from her common work. We well
recollect the first Indian mission, which was located at
Sandusky. It took our whole connection, from Baltimore
to New Orleans, to support it, so slowly did the streams of
benevolence ooze into the treasury. Now, we have many
missions at home and abroad. And when we compare the
missionary spirit with what it once was, we feel a moment-
ary flash of triumph; but when, on the other hand, we
look at the many obligations of our people, the immense
work to be done—the conversion of the world; and then
look at our meagre offerings, our best performances seem
little less than so many insults flung in the face of high
Heaven. Pardon, O Lord, the iniquity of thy servants!
We have truly left undone the things which we ought to
have done; and have done the things which we ought not
to have done. The preaching of the Gospel is the most
successful means of spreading the knowledge of God.
«Faith comes by hearing: and hearing, by the preaching
of the word. But how can they hear, without a preacher?
AND ITS FRUITS. 287

and how can they preach, except they be sent”’—unless the
Church sends them.

3. Tracts have been found useful in spreading the knowl-
edge of God. Indeed, these little, silent, flying messengers
of truth, may be considered a novel order of ministers.
They are much inferior to a living ministry, in some par-
ticulars ; but they have the advantage in other points. Men
are sometimes too bigoted to hear their fellow-men. But
who will not read a tract, and read it with patience? It
may seem to cross, occasionally, the path of one’s ortho-
doxy; but what man will be so childish as to get angry
with a piece of paper? It may be laid by for a season, but
it will be resumed, and read, probably, with candor. We
sometimes hear a discourse, some part of which we cannot
comprehend, and we have no opportunity of hearing it
again, or of having it explained. Not so with the tract.
If there is any thing which we do not understand at first,
we can read it again, and again, until we make it all our
own. Another excellency in tracts, is, their itinerancy. It
was the intention of the parent society that their tracts
should travel. They, therefore, put them down toa very
reduced price, so as to put it in the power of all the mem-
bers of the Church to do good by distributing them abroad.
They should be scattered with some religious skill and pru-
dence. Should you meet with a skeptic, or infidel, give
him a tract on the evidences of Christianity. Should you
meet with one blaspheming, give him the ‘‘Swearer’s
Prayer.”? Should you meet with a Christian who has put
the standard of holiness too low, and is complaining, ‘* The
things which I should do, I do not; O, wretehed man
that I am,”’ give him a pamphlet on *“ Christian perfection.”
Then follow your donations with your fervent prayers,
and leave the event with God. The day of eternity, alone,
will disclose the blessed result. In connection with this,
if the limits of a discourse would admit, we might show

c
288 THE KNOWLEDGE OF GOD,

how extensively our religious periodicals are dispensing
divine knowledge. Suffice it to say, they come to millions
of the people, richly laden with the bread and water of
life.

4. Our colleges and seminaries promote the knowledge
of God. This we mention as a recent instrumentality.
We well remember when the few seats of learning in our
country were principally filled with confirmed, but talented
infidels; and pious parents preferred devoting their sons to
comparative ignorance, rather than to jeopard their souls in
the pursuit of science. But now, toa great extent, Christ
reigns over all the fountains of knowledge. And we may
ask, where is the high-school on which the Lord has not
poured out the Spirit of grace? We do not undertake the
unearthly task of making ministers; but, we educate our
children, whether they are to be devoted to the farm or the
forum. If the Lord comes down in the majesty of his
power, and converts, and presses them into his service, we
say, ‘It is the Lord! Let him do whatsoever he sees best;
only, let thy kingdom come—thy will be done.”

5. Last, but not least; the Sabbath school is a mighty
engine, under God, to spread the knowledge of salvation.
Although the Church has always admitted that children are
embraced in its membership ; yet, for ages past, there was
no appropriate provision made for this juvenile department.
The ancient Church undertook to supply their lack of
service by appointing godfathers and godmothers, whose
business it was, to exercise an unceasing supervision over
their respective charges, in the tender years of childhood.
This arrangement, doubtless, originated in the purest mo-
tives, and, in theory, was quite plausible. What better
plan could be devised, than to place every child under the
religious guardianship of a pious member of the Church?
But, alas! as it regards practice, it was a perfect failure,
In the long declension of piety, the members, in many

-
AND ITS FRUITS. 289

instances, became worldly-minded. These spiritual parents
regarded their charge, in infancy, as their peculiar pets.
They seemed to think it their especial business to see that
as the children advanced in years, they were inducted
into all the fashions and extravagances of the day. Mr.
Wesley saw that there might be something better than this.
He requested all his ministers to gather the children together
in every place, and form them into classes, for religious
instruction. But the circuits soon became so large, and the
ministerial work so amplified, that the preachers, alone,
could not do justice to this portion of their charge. Such
was the state of things, when it pleased God to put it into
the hearts of some to organize Sabbath schools. It is
truly astonishing to what an extent they have infused the
knowledge of God into infantile minds! We often meet
with lovely illustrations of that long-standing prophecy, «A
child shall die at an hundred years old; but the sinner,
dying, an hundred years old, shall be accursed.” We fre-
quently have well-authenticated accounts of children, of
six, eight, or nine years, dying with all the maturity of
spiritual knowledge, which was once only expected of the
pilgrim of threescore and ten. And we much fear, that
the hardenéd sinner of our day, if he should attain unto a
hundred years, will die doubly accursed. We were par-
ticularly interested in reading of a little Sabbath-school boy,
who was dying. He wished to see his father—a man who
had been much addicted to intemperance. «+ Father,"” said
he, ‘I am dying, and I want you to promise me, that you will
meet me in heaven.” The father tried to parry the ques-
tion, by telling his child, that he would buy him certain
toys. ‘0, father! do not talk about toys now; your boy
is dying, and going to Jesus—will you come?” ‘+ Yes,
gon,” said the weeping father. «Then turn me over, and
let me die; for 1 am happy—father says, he will meet me

in heaven.”
25
290 THE KNOWLEDGE OF GOD,

These are some of the instrumentalities in promulgating
the knowledge of God. Others may be developed, as the
Church advances on to the high and holy destiny whereunto
the Lord has predestinated her. But it may be asked, “ If
the knowledge of God continues to flow through all these
channels, 1n rills, in streams, in torrents, until the world is
inundated with the waters of life, what will be the event?”
We answer, there shall be nothing to hurt or destroy, in all
God’s holy mountain. ‘The expression, ‘* My holy moun-
tain,”? is indicative of the great revolution which will be
wrought in this world by the “knowledge of God.” This
globe has been familiarly called, ««'This sin-cursed earth.”
The devil is said to be ‘the god of this world.” When
tempting our Savior, he laid claim to all the kingdoms of
this world, and the glory of them. Our Lord did not con-
test his claim. True, they were not his by proper and
original right. But he had gained an unhappy conquest
over man, and reigned paramount in his heart. But our
text shows that God will rescue this earth out of the hands
of the adversary, and restore it to the image of righteous-
ness and true holiness, and call it, ‘*My holy mountain.”
We will show,

II. Some oF THOSE THINGS WHICH IN PAST AGES HAVE,
AND NOW DO, HURT AND DESTROY.

1. War has been a very fruitful source of harm and
destruction, ever since the fall of ‘man. How many mil-
lions of our fellow-men have been hurried to an untimely
grave, by cruel ambition and the devouring sword. Indeed,
the work of human slaughter has gone on, through all ages,
with little or no intermission. The cries of the orphan,
the wailing of the widow, still rend the heavens; and this
transient home of man is more like a slaughter-house than
a ‘holy mountain.” But when the knowledge of God
shall prevail, wars will cease, to the ends of the earth.
Nation shall no more lift up sword against. nation—kingdom
AND ITS FRUITS. 291

shall no more war with kingdom. Jesus shall reign; and
of his government and peace there shall be no end.

“The ox and lion at one crib shall meet,
And harmless serpents lick the pilgrim’s feet:
The smiling infant in his hand shall take,
The crested basalisk, or speckled snake;
Pleased the green lustre of his scales survey,
And with his forked tongue shall innocently play.”

Here, then, one great source of destruction shall be for
ever dried up.

2. Intemperance, especially in the use of intoxicating
liquors, has been very destructive in its ravages throughout
all ages. Some years since, it was ascertained, indisputa-
bly, that thirty thousand American citizens annually fall
victims to this fell destroyer. But who can estimate the
domestic afflictions, the tears, the groans, the broken hearts,
and the crimes that followed in the long funeral train! We
are much indebted to the «« American Temperance Society.”
It has done much toward staying the deadly plague. Mul-
titudes have signed the pledge; but still we fear that those
pledges are not permanently sustained where there is a
woful deficiency of the knowledge of God. The experi-
mental knowledge of God is the most sovereign antidote
for intemperance. Here we cannot refrain from giving an
illustration. Some years since, we were acquainted with a
veteran of the cross, whose life appeared to be a living and
daily comment on this passage of Scripture, ‘Rejoice ever-
more, pray without ceasing, and in every thing give
thanks.” In giving his experience, he observed, that he
was forty years old, and was a confirmed drunkard before
he ever heard the Gospel preached in its purity. They
had their ministers in that day ; but it was too much “Like
people, like priest.” His curiosity was excited to hear a
strange preacher who came along, and he was powerfully
convicted. He often felt like obtaining the blessing of
292 THE KNOWLEDGE OF GOD,

regeneration; but he was as often overcome by temptation,
and had to lament,
“Slain with the same unhappy dart,
Which, O, too oft hath stung my heart.”

At last, he determined, in his extreme anguish, to retire
from human society, and never return until he felt assured,
that God had strengthened him against his ruinous propen-
sity. He went into a deep forest, and spent the day in an
agony of prayer. In one moment, his propensity for
strong drink was totally destroyed; and, from that hour,
until his death, when he was eighty years old, the sight and
smell of intoxieating liquors were abhorrent. One morn-
ing, after giving an unusually bright testimony in class, he
reclined against a brother, with a heavenly smile. When
the meeting was over, they raised his head, but found
that the immortal spirit had escaped without a struggle or
a sigh.

8. The judgments of God. ‘The rending earthquake, the
sweeping tornado, and the fatal pestilence, have destroyed
millions of our fellow-mortals. But these things come on
the earth on account of the conduct of the children of dis-
obedience. It is true, that the righteous and the wicked
are so connected in this world, that these general judg-
ments affect all. The result, however, is not the same.
The pestilence that lays the wieked lower than the grave
raises the saint to the paradise of God.

“A thousand ways has Providence
To bring believers home.”
When the Lord is about to take his children to himself, ¢¢
is not strange that he should remove them by the prevail-
ing diseases of the day. But when mankind become
deeply imbued with the experimental knowledge of God,
will our heavenly Father be unjust, and visit the willing
and obedient with the stripes of the children of disobe-
bedience? We trow not. There is a close connection
AND ITS FRUITS. 293

between moral and physical evil. When the world shall
be morally prepared for a better state, the Lord will bless it
with a purer and more efficient medical science. He will
purify the atmosphere. Wholesome, but safe breezes will
waft the pious sailor on. The embassadors of God, in
vessels of bulrushes, will cleave the tranquil air, like the
eagle hastening to his prey. The Lord will restore to man
(for his mouth hath spoken it) his long lost longevity.
“As the days of a tree, are the days of my people, and
mine elect shall long enjoy the works of their hands.
They shall not plant, and another gather; they shall not
sow, and another reap.’’ ‘They shall plough in hope, and
reap with joy; and there shall be nothing to hurt or destroy
in all God’s holy mountain.

III. In our apPLICATION, WE WILL SAY, THAT THE
LorD WILL ACCOMPLISH THIS GREAT WORK THROUGH THE
INSTRUMENTALITY OF HIs CHURCH.

Hence, he has said, ‘Arise and thresh, O, daughter of
Zion; for I will make thy horn iron, and thy hoofs brass ;
and thou shalt beat in pieces many people: and I will con-
secrate their gain unto the Lord, and their substance unto
the Lord of the whole earth.” But our fathers have been
deficient, and we, their children, have followed their steps.
If the Church had continued her apostolic zeal and liber-
ality, we might have been the happy children of the mil-
lennium. ‘The times and seasons God has reserved unto
himself; he has not so fettered them with the iron bands
of fatality, that they are not susceptible of the power of
prayer. Christ, when speaking of the destruction of Jeru-
salem, exhorted his disciples to pray that the days might
be shortened. They might be shortened or lengthened—
the destruction might come in the winter or summer.
That particular item in our Savior’s prayer, ‘‘ Thy kingdom
come,’’ is in accordance with this truth. We have been

deficient, not. only in fervent prayer, but, also, in action.
25*
294 THE KNOWLEDGE OF GOD,

Let any man keep an account, on one page, of what he
spends for superfluities to the injury of himself and family,
and in direct disregard of the commands of God, and then
let him put on the opposite page, what he gives annually
for the conversion of the world—the important work about
which he professes in his prayers so deep an interest.
Alas, alas, in too many cases, the missionary page will not
be soiled with a single entry. But suppose it is embel-
lished with five or ten dollars, what is that in comparison
with what we have spent on our own lusts. The truth is,
too many of us consider religion as a secondary matter—a
thing of leisure. And our own work—our temporal busi-
ness or profession, is made of as much importance as the
work of creation or redemption. Ask the neglectful mem-
ber why he was not at meeting. ‘O, I had business—
important business to attend to.” Well, brethren, God is
not mocked. He sits tranquil and calm on his eternal
throne, and mildly rolls the seasons round. Spring-time
and summer, harvest and winter, come and go in regular
succession. ‘The earth annually rolls its millions into eter-
nity, and its thousands, we fear, into endless ruin. But
hear it, O, Earth! hear the word of the Lord, This globe
will yet roll up, and present to the eyes of its Maker, a
generation of men ‘and women who will be willing in the
day of his power—a generation of saints, who will make
religion their profession, and the conversion of the world
their chief business. Their little private trades and call-
ings will all be made subservient to this great end, and they
“Will only live their God to love—
Their God to glorify.”
While they attend to God’s work as he has commanded,
he will attend to their interests, and there shall be no lack-
ing of bread in all their borders; for the abundance of the
Gentiles shall be given unto them. Then there shall be
nothing to hurt or destroy in all God’s holy mountain,
THE GENERAL JUDGMENT. 295

because the earth shall be filled with the knowledge of
God, as the waters cover the place of the great deep.
Lord, let «thy kingdom come!” Amen.

SERMON Xx.
BY REV. SAMUEL P. SHAW.
THE GENERAL JUDGMENT.

“ For we must all appear before the judgment-seat of Christ, that
every one may receive the things done in the body, according to that
he hath done, whether it be good or bad,”? 2 Cor. v, 10.

Every subject has its importance, according to the
nature, extent, and character of the doctrine embraced.
Of all subjects presented to the human mind, that which
proposes to teach the present, future, and eternal welfare
of man is of the highest importance. ‘This subject is fully
brought to light in the holy Scriptures alone. Without
their light and instruction, little satisfaction could be had
on the present condition of man, and none on his future
state. Following their light, let us prayerfully consider
this subject, in the following order:

I. THE NECESSITY AND CERTAINTY OF A FUTURE AND
FINAL JUDGMENT.

Il. Tue Juper.

II. Tue cHAaRACTER AND EXTENT OF THIS JUDGMENT.

IV. A PREPARATION FOR JUDGMENT, AND ITS IMPOR-
TANCE.

Our first proposition holds the doctrine of a future judg-
ment. This will, in part, appear by noticing,

1. That there is, in the very nature and fitness of things,
a moral obligation resting on all to obey God. This will
be readily admitted by those who allow either the agency
of man, or the divine authenticity of the Bible. Now, the
296 THE GENERAL JUDGMENT.

conclusion to which this admission: forces us is, that there
must be a state of final retribution, as the end of moral
agency can never be demonstrated on the assumption that
no account is to be rendered. And, certainly, it neither is,
nor can be rendered in this life, from the fact that this
agency continues as long as natural life itself. When,
then, is man to render to God a final account of his stew-
ardship? It must, of necessity, be after the termination
of this life. Moreover, obligation implies service, and ser-
vice implies accountability, and accountability looks, in all
cases, to futurity.

2. The necessity of a final judgment will further appear
by considering the injured rights of the poor, and suffer-
ings of the innocent. If the Creator has given this world
to its inhabitants as a place of residence, and as affording
means of sustenance, he has given it alike to all, to be used
as their relations demand, or necessities require. Each
has ‘inalienable rights, which cannot be taken away, or dis-
regarded, except to his injury. Whether these rights have
been respected and realized, needs no inspiration to tell.
The poor and feeble, in all ages, have been oppressed, and
no redress been obtained during the period of this life.
We then ask, when are these wrongs to be righted? They
certainly are not in this life; for they are often continued
to its close. Who that looks abroad among mankind, will
not be forced to acknowledge the necessity of a judgment
to come? If for no other cause, yet certainly for the
avenging of the wrongs of the poor, who daily groan on
account of the oppression they are made to feel. Here,
too, the innocent often suffer in the place of the guilty. It
has been well said, ‘‘ that if God governs the world at all,
the equity of his government can never be made to appear,
in the eyes of his moral subjects in this life, without a
future, final judgment.”

3. The proposition is capable of further proof, if we
THE GENERAL JUDGMENT. 297

notice the persecutions of the pious, and opposition, gener-
ally, to virtue and religion. ‘The conduct of the ungodly
toward the religious, has been, in all ages, more or less,
like that of all nations toward the Jews, since their over-
throw by Titus. All seem to think they may, with impu-
nity, inflict injuries at their own discretion. Now, if it
were even true that the piety of the Church is nothing
more than superstition, this forms no justification for the
infliction of injuries; and, least of all, where the world
around realizes no evil by such religious practice. But the
truth of any system of doctrine was never more fully estab-
lished than is the doctrine of the Christian religion; and
yet the Church has ever been the subject of severe perse-
cutions. Certainly, then, the moral Governor of man will
not always keep silence: though sentence against an evil
work be not executed speedily, yet the Judge of all the
earth will do right. ;

4. Look at the high-handed rebellion of the wicked; at
their pride, and the abuse which they make of God’s mer-
cies. While God calls on them to walk humbly before
him, they, by their conduct, ask, ‘* Who is the Almighty,
that we should obey him?’’ ‘Pride compasseth them
about as a chain.’’? They revel in luxuries, squandering
with a reckless prodigality, in dress, furniture, and equi-
page, the property of their Lord and master. ‘This is often
continued to the close of life, and without any signs of
repentance even in the hour of death. And yet, in life
they enjoy prosperity, and in death they have no bands.
It would be natural to suppose, if this world were the place
of entire adjustment of man’s moral deeds, we should see
satisfactory evidence of God’s approbation of virtue and
obedience, with a suitable opposition to wickedness and
rebellion. But this is not the fact; for while his law de-
nounces crime in the strongest terms, and threatens it with
the heaviest penalties, we often behold the virtuous left to
298 THE GENERAL JUDGMENT.

the will of their opposers, and no visible demonstration of
the divine approval of the one, or disapproval of the other.
But the Bible puts this question to eternal silence. When-
ever it speaks on this subject, it unqualifiedly declares in
favor of the doctrine of a final judgment: ‘But the Lord
shall endure for ever: he hath prepared his throne for judg-
ment, and he shall judge the world in righteousness: he
shall minister judgment to the people in uprightness.”
(Read Hebrews i, 13. Likewise, Matthew xxv.) ‘And
to you who are troubled, rest with us, when the Lord Jesus
shall be revealed from heaven with his mighty angels, in
flaming fire taking vengeance on them that know not God,
and that obey not the Gospel of our Lord Jesus Christ:
who shall be punished with everlasting destruction from
the presence: of the Lord, and from the glory of his
power.” These passages are abundantly sufficient to
establish the doctrine in question, though they might be
greatly multiplied.

Il.. The Being to whom judgment is committed.

The word of revelation continually assigns this work to
Christ: ‘He shall sit on the throne of his glory, and
before him shall be gathered all nations.’”” Should it be
asked, why judgment is committed to Christ, we have
several reasons to offer:

1. His having taken upon him the redemption of the
world. This relation to those who are to be the subjects
of the judgment, very properly belongs to him who has
paid the price of their redemption. By this act he became
the second Adam; and, as such, he has answered to the
claims of justice, in both a legal and representative
capacity. He has all the right to decide and fix the final.
destiny of the race. But,

2. By having taken our law place. Man was created a
subject of law. ‘[he moral acts of Adam were of a double
character—personal and relative—his acts affecting the
THE GENERAL JUDGMENT. 299

whole human family, placing them in the same natural
and legal relation to the executive as himself, personal
guilt excepted. Thus moral depravity is the common
inheritance of all his descendants. So Christ, becoming
the second Adam, is said to take our law place—his obedi-
ence to the law respected the whole family ; and, whereas,
by the act of the first, all were accounted sinners, so by
the obedience of the second Adam, all are made, or
accounted righteous. ‘These facts apply to the race in
both cases while in a minority relation, having no other
bearing on man after he has reached a state of moral and
separate agency than that of freeing him from legal ina-
bility. Hence, because Christ has stood thus, in our law
place, he has the right to be our judge.

3. It is proper that Christ should be the judge, be-
cause he assumed human nature. For, by this assumption
of our nature, he knows our weakness and our wants, and
can best decide on the reward which each should receive.

Il. The character and extent of the judgment.

1. Jt will be universal: “Before him shall be gathered
all nations.’ How vast the concourse! Adam, and the
latest of his descendants, will be there. Men of every age
and of every clime, of every condition in life, and of every
grade of moral character, will stand before the throne: «I
saw,” says the revelator, ‘« the dead, both small and great,
stand before God.’? And, remember, my hearers, you
will be there, there to receive your final doom.

2. The scene will be sublime. Martial hosts, with all
the pomp of conquering kings and generals, have often
been seen gathered on the battle-field; vast fleets, with
their towering masts, their spreading sails, and crowded
decks, have been seen to walk the mighty deep; and these
have their sublimity. But the sublimity of such scenes,
compared with that of the judgment day, is but as the
light of a taper compared with the noonday sun. [If it

©

1
300 THE GENERAL JUDGMENT.

were but an assemblage of human beings, as when they
lived on earth, it would far outvie any. scene that ever mor-
tal eye beheld. All kings and conquerors, with all their
subjects, will be assembled on that eventful day, clad in
immortality. To add still to the interest ofthe scene,
angels, who far excel in power and glory, will mingle in
the throng; and there will be the “ great white throne,”’
and Him that sitteth thereon, before whose face the
heavens and the earth will flee away, and hell’s profound
be opened :

The Judge
Commands, and universal silence reigns:
All heaven hushed; hell emptied of its last
Inhabitant; earth rolled in seas of fire:
Sun, moon, and stars retired, while naught above,
Beneath, around, but God, the judge of all,
And millions waiting on his word.

3. The decision will be final. The last drama of this
world’s history will then be performed, time closed, pro-
bation ended, eternity begun. Then shall it be, that he
who is holy shall be holy still, and he who is filthy must
be filthy still. All accounts must then be closed, and the
condition of all be for ever fixed. For ever! What a
word is that; and O, what must it be to wake up to the
stern reality, that the final destiny of all is now to be
unchangeably fixed. It will, as has been said, «‘ Almost
turn the good man pale.’ Then will that saying of Jere-
miah become true, with reference to all who have lived and
died in sin: “* The harvest is past, the summer ended, and
we are not saved.”” Hearer, art thou without a preparation
to meet that day? art thou still saying, «My Lord delayeth
his coming?’ Is ita time of eating and drinking with
thee?—of riotous living? Know thou, that for. all this
thy God will bring thee into judgment: “For God shall
bring every work into judgment, with every secret thing,

~
THE GENERAL JUDGMENT. 301

whether it be good or bad;’’. * Watch, therefore, for ye
know not the day, neither the- hour, wherein the Son of
man cometh.”” Now you have time, the means of grace,
the inflaences of: the Holy Spirit, and may against that day
prepare: death, judgment, and the retributions of eternity,
warn you not to neglect this work.

4. The judgment will exhibit the true moral character
of all human actions. It must be borne in mind, that mo-
tive gives character to action. In that day, millions of
acts will be shown to be iniquitous which were regarded
in this world as virtuous and praiseworthy. God looks
at the intents of the heart. Doubtless great will be the
surprise and disappointment of many on that decisive day:
thousands who had crowded into the Church, and long
and acceptably lived within her pale, and within her pale had
died, will be met with the astounding declaration, ‘ Depart
from me; for I never knew you.”

“How careful, then, ought I to live;
With what religious fear,
Who such a strict account must give
For my behavior here.”

5. In the judgment God will justify his ways with
men. This will be done by rewarding the virtuous and
punishing the guilty, according to their works, as exhib-
ited in the final account. ‘This exhibition could not be
made during their stay on earth, as the entire result of
their influence could only be seen in the close of the
world’s history. Take, for example, the patriarchs, proph-
ets, apostles, and reformers. They lived their short day
on earth, and accomplished what of present good they
were able; but was this the end of these holy men? No;
their writings and example still live, and shall continue to
live, and to bless the world, till the end of time. And is it
not right, if virtue be rewardable, that these good deeds,
which they have left as a legacy to the world, should

26

Be
302 THE GENERAL JUDGMENT.

receive their reward? Look, on the other hand, at wicked
rulers, depraved parents, and corrupt writers, what evil
influence their example and writings have exerted, and are
still exerting on the human family. They, likewise, shall
have their reward. Well would it be if we always felt the
force of this great truth. What a motive to avoid every
species of sin, and to live a life of virtue and religion.

6. 4 further work of that day will be to draw a line
of eternal separation between the righteous and the
wicked. ‘The mediatorial kingdom being closed, each will
be consigned to his appropriate state according as his works
have been. Here the tares and wheat grow together. But
all, then, shall «return and discern between the righteous
and the wicked, between him that. serveth God and him
that serveth him not.” The saints of all ages will then in
heavenly harmony meet; while the Judge, smiling, shall
say unto them, ‘*Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation of the
world.”” This shall be enough. They shall obtain joy
and gladness, and sorrow and sighing shall flee away.
Then shall be brought to pass that saying, Death is swal-
lowed up in victory. And the Lamb shall dwell in the
midst of them and shall be their light.

But how different will be the feelings and reward of
those who stand on the left hand. See that dark, por-
tentous cloud gathering over their devoted heads! Once
there was hope in their every case. Mercy plead their
guilty cause, and vengeance lingered long. But, alas, the
end has come, and found them unprepared. No oil in
their vessels; no wedding garment to fit them for a seat
among the guests of Christ. The day of Gospel grace is
past. While it was gliding by, they were busying and
amusing themselves with the merchandise, honors, wealth,
and pleasures of this deluding world. Now, when they
would call, God will not hear: ‘*He laugheth at their
THE GENERAL JUDGMENT. 303

calamity.” O, gladly would they escape that threatened
storm. But it is now too late. How it must make the
heart sink within them to gaze on the lost joys of heaven,
while the fires of perdition kindle around them! Kindled
“by remorse, and fed by recollection, when, O, when will
they be quenched? Never, while memory lasts, or immor-
tality endures. ‘These shall go away into everlasting
punishment.” Eternity alone will fully reveal to the suf-
ferer the import of the words “go away ’’—away from the
the blissful presence of God—from holy angels and sancti-
fied men—from happiness and heaven, and from all hope
of regaining the treasure lost. Yes, hope expires; the
spirits sink; for, lo! the judgment is passed; the books are
closed; the gates are shut; the seal is fixed; the righteous
saved; the wicked damned! Now is heard, for the first
time, the clear, loud, long shout of the redeemed, saying,
Alleluiah, the Lord God Almighty reigneth. While from
the deep, dark pit of damnation, ascends the smoke of tor-
ment, which will continue for ever and ever. If there be
truth in these solemn thoughts which have been passing
before us, it is manifest, that it is befitting every man to
seek a suitable preparation to meet the decisions of a com-
ing judgment. This brings us to the fourth point we pro-
posed to notice in the text, namely,

IV. @ preparation for judgment, and its importance.

Without entering into any speculations, or metaphysical
reasonings on this momentous point, we shall rely on the
word of God. The Scriptures tell us, we are guilty, and
morally impure—unfit for communion with our Creator;
that, through the Gospel of Jesus Christ, by faith in him,
we may be forgiven, and made new creatures—formed in
the image of God, ‘in righteousness and true holiness.”
This holiness consists in having the will subdued, and the
affections purified, so that we find our chief happiness in
304 THE GENERAL JUDGMENT.

God; being delighted in the contemplation of his character,
and in doing his will.

This is the qualification which the Bible requires. He
who possesses this will have on the wedding garment—will
be perfect and entire, wanting nothing. To all such it shall
be said,.** Well done, good and faithful servant, enter thou
into the joy of thy Lord.”

Our last point for consideration is, the importance of
obtaining this qualification.

1. Our relation to God requires it. He must ever be
our chief source of enjoyment; and to enjoy him, we must
be like him. He is a Spirit, intelligent and holy. We
must, therefore, be spiritually-minded—lovers of holiness,
or to dwell in his presence would afford us no delight.
And yet how far from this are we while unrenewed by
grace! How unfit for heaven! To seek this preparation
is, therefore, of the highest importance. And what is done
must be done quickly. For,

2. Our certain and speedy entrance into the eternal
world daily presses us to seek this preparation. How
short is life! What is it? ‘A vapor that appeareth for a
little time and then vanisheth away.”’ How soon will the
dreams of life with us be fled! Delays are dangerous. Pro-
crastination is time’s executioner. What meanest thou, O,
sleeper, arise, call upon thy God, if, peradventure, he think
on thee that thou perish not. As God liveth, and as thy
soul liveth, there is but a step betwixt thee and death; up,
get thee out of this place; for the Lord will destroy the
city. But,

3. The condemnation we shall realize by neglecting
this great salvation. What excuse can we offer to God,
or our own conscience, if we appear in eternity unpre-
pared? for ‘this is the condemnation, that light is come
into the world, and men loved darkness rather than light,
THE AUTHOR AND SUBJECTS OF SALVATION. 305

because their deeds were evil.” How great will be the
guilt of those who knew their duty, but who did it not;
and to their willful rebellion against God added yet this,
that they rejected the salvation which he provided for them
by the gift of his own Son? What remorse must seize
the guilty soul—what regrets fill it with unutterable an-
guish, while busy recollection calls to mind sins committed
and mercy slighted! Now all this may be escaped by
seeking God, who yet waits to be gracious. The Spirit
still calls—the word directs—the means of grace invite—
the minister cries, with trumpet voice, to rouse thee from
thy dreams. The wails of those thy former companions
in crime mournfully, yet powerfully call thee to begin the
work of seeking God while he may be found—of calling
upon him while he is near.

We must close. Never may we meet again on earth.
But shall we meet again? We shall meet when the last,
loud trump of God shall summon us to his bar. O, let us
prepare against that day—let us all put on Christ; and then

“Together let us sweetly live;
Together let us die;
And each a starry crown receive,
And reign above the sky.”

SERMON XXI.
BY REV. JOHN STEWART.
THE AUTHOR AND SUBJECTS OF SALVATION.

“For, therefore, we both labor and suffer reproach, because we
trust in the living God, who is the Savior of all men, especially of
those that believe,’’ 1 Tim. iv, 10.

A careFut perusal of the writings of Paul, will produce
the conviction that he possessed more than a common share
of natural and acquired ability, Being well acquainted

26*
306 THE AUTHOR AND SUBJECTS OF SALVATION.

with men and things, he spoke and wrote to edification.
He speaks of some men who trust in ‘uncertain riches ;”
of some who trust in “the arm of flesh,’ and of some who
trust in ‘‘images—the workmanship of men’s hands.”
Again, he speaks of some who trust in “ the living God;”’
and among them he ranks himself: ‘* We trust in the living
God.”

Our text is replete with doctrine; and, in its examination,
we shall speak,

I. Or THE Livinc Gop, wHo 1s a Savior.

II. OF THE LABOR AND REPROACH OF HIS PEOPLE.

II. Or THE REASONS WHY THEY LABOR AND SUFFER
REPROACH.

Following the order proposed, we shall speak,

I. Of the living God, who is a Savior.

There is one being who is self-existent and independent—
who exists, and cannot but exist. If there ever was a time
when this being did not exist, that time would be now;
because no being could have produced himself.

Theologians differ very much concerning the means
necessary for gaining correct information respecting the
being and attributes of God. Some have supposed that the
volume of nature was sufficient to reveal to the natural
man the God of nature. The production of all things
manifests his power, the construction of all things his wis-
dom, the support of all things his goodness, and the regu-
larity of all things, from age to age, his immutability.
For, say they, “‘The heavens declare the glory of God;
and the firmament showeth his handiwork. Day unto
day uttereth speech, and night unto night showeth knowl-
edge. There is no speech nor language, where their voice
is not heard. Their line is gone out through all the earth,
and their words to the end of the world.” Paul seems to
have anticipated that the question would, in after-time, be
started, ‘How shall they believe in Him, of whom they
HE AUTHOR AND SUBJECTS OF SALVATION. 307

have not heard? and, how shall they hear without a preach-
er??? He answers, ‘Have they not heard? Yes, verily,
their sound went into all the earth, and their words unto
the ends of the world.” ‘True, it is not verbally proclaimed
to every nation and tribe, that there is such a being as God.
But things proclaim his being and attributes, in a language
so intelligible and impressive, that the conviction is deep on
the minds of all accountable beings, that there is a superior
and overruling power, who holds all others accountable.
The human mind is formed capable of philosophizing, both
practically and speculatively. Man can descend from cause
to effect, and ascend from effect to cause. Would all thus
use their reasoning powers, there would be no Atheists
found. All, traveling up from effect to cause, would gain
knowledge of. the great First Cause. They would acknowl-
edge that He is the fountain of happiness, and the standard
of perfection, who creates, preserves pervades, and governs
all things—whose power is infinite—whose wisdom is per-
fect—whose goodness is unbounded—whose greatness is
incomprehensible, and of whose dominion there is no end.
But whether man can gain correct knowledge of the being
and attributes of almighty God, blessed only with the vol-
ume of nature, or not, we will not here attempt to decide.

But, in addition to the volume of nature, we have the
volume of revelation. In it God has been pleased to reveal
his being and attributes. He there informs us, that he is
one: “The Lord our God is one Lord.’ ‘Though his
essence is one, yet he exists under three adorable distinc-
tions, as Father, Son, and Holy Ghost. The manner of
this fact we do not fully understand, but the fact itself we
confidently believe. And, if infidels pour contempt upon
the volume of revelation, because it contains mysteries
which finite minds cannot comprehend, consistency will
compel them to pour contempt upon the volume of nature;
for it, also, contains mysteries equally incomprehensible.
308 THE AUTHOR AND SUBJECTS OF SALVATION.

Who of them all can understand the germination even of a
spear. of grass ? ;

_ This God is called in the text, “the Living God.” He
has life «in himself.’ He has life independently ; and he
has life efficiently. He imparts life to all his creatures,
whether celestial or terrestrial :

“ He lives through all life, extends through all extent,
Spreads undivided, and operates unspent.”

This “living God” is, furthermore, declared in the text
to be «‘the Savior of all men.” He is the only Savior;
and he is a sufficient one, for ‘he is able to save to the
uttermost.”” He can save with or with out the agency of
men. He can save conditionally or unconditionally, as the
subjects are adults or infants. But he saves all—first from
the guilt of sin, then from the pollution of sin, and last
from the effects of sin. That is, he justifies, sanctifies,
and glorifies them. And here let me direct your special
attention, for a short time, to the subject of infant and adult
salvation.

1. Had the inspired penman only said, “ By the offense
of one, judgment came upon al/ men unto condemnation,”
the case of infants would appear hopeless. But, adding
immediately, «Even so, by the obedience of one, the free
gift came upon all men to justification of life,” he excites
hope in their case. The expression, ‘all men,’’ compre-
hends as much in the last member of the sentence as in
the first. And, as there is no medium between justification
and condemnation, we conclude, that all who were brought
into a state of condemnation by the first Adam, are brought
back into a state of justification by the second Adam. The
sentiment, J am aware, has been advanced, and strongly
advocated, that children are, in some sense, guilty. Suffer
me, then, to advocate their cause. I maintain their gracious
innocency. 1. They cannot be considered guilty on ac-
count of being born of sinning parents. This all will
THE AUTHOR AND SUBJECTS OF SALVATION. 309

allow. 2. They cannot be considered guilty on account of
their inherent dispositions inclining them to do evil. Every
argument which would go to prove that the person who has
a propensity to do wrong, but does not yield to that pro-
pensity; is guilty, would go, with equal force, to prove that
the person who is tempted to do wrong, but does not yield
to the temptation, is guilty, also. And, if this is true, Christ
was guilty; for he was tempted. Adults who are justified,
but not sanctified, still possess that evil nature—a nature
averse to good. The difference between the two is this:
the infant is not accountable for its unholy disposition, but
the adult is; for it is as much the privilege of the adult
to be sanctified, as it is to be justified. The fountain is
opened for sin and‘uncleanness ; the adult can apply to that
fountain, but the infant cannot: hence, the infant is not
accountable. 3. Nor can they be constituted guilty by an
act of imputation.

It has been urged that infants must be guilty, or they
would not suffer. It is said, that no just constitution will
punish the innocent. Children, however, suffer; there-
fore, it is argued, they must be guilty. I admit, no just
constitution requires that the innocent should suffer, yet
a just constitution will admit that the innocent may suffer,
when it is calculated to promote'a lasting good. Otherwise,
Christ could not have suffered, unless he suffered as a
criminal, which none will allow. Take another illustration:
Suppose the life of your child is endangered by a diseased
limb. The surgeon is called, and amputates the limb.
Will any say that the surgeon, in performing this act, is
unjust or tyrannical, or suppose that the child is guilty,
and deserves the infliction? Nay; all may agree that the
surgeon is a just and benevolent man, and that the child is
an innocent and beloved child. To admit that infants are
guilty, and say that their sufferings are inflicted on them as
a punishment from the Governor of the world, is revolting,
310 THE AUTHOR AND SUBJECTS OF SALVATION.

inasmuch as the child is equally incapable of committing a
fault, or understanding the cause of its correction. We
might, with equal propriety, labor to show that the beasts
of the field and the fowls of the air are guilty; for they
suffer, as well as infants; or, that justified and sanctified
Christians are still guilty ; for they still suffer affliction, pain,
and death. It, therefore, appears, that the arguments brought
from this source to support the doctrine of infant guilt, are,
when weighed in the balances, found wanting.

If itis asked, why infants suffer if they are not guilty,
I would answer, it is a natural consequence of the present
constitution of things. Innocent and lovely children have
suffered during life, on account of the misconduct of their
parents. Whole nations have been made to suffer, through
the misconduct of individuals. So, in this case, the de-
scendants of: Adam and Eve are a fallen race, suffering
through the misconduct of the first pair. ‘They are inhab-
itants of a disordered world—of few days, and full of trouble.
But Jesus Christ has come into the world to counteract the
effects of the fall—to restore healing to the nations—to. im-
mortalize the inhabitants, and restore them to ground far
more advantageous than that which they lost.

Although I contend for the gracious innocency of infants,
I am far from contending for the doctrine of infant purity.
Justification is one thing, and sanctification is another. In-
fants are in a justified, but not in a sanctified state. They
are born of the flesh—they must be born of the Spirit.
Our whole nature is corrupt. The sense of Scripture is
clearly expressed by the poet:

“Lord, we are vile—conceived in sin—
Born unholy.and unclean.”

Matter of fact, general observation, and common sense,
all declare that the understanding is darkened, the will per-
verse, and the affections alienated. Hence comes in the
necessity of the new birth, without which none can enter
THE AUTHOR AND SUBJECTS OF SALVATION. 311

the kingdom of heaven. Infants are neither prepared for
heaven or hell. Being justified, they cannot be sent to hell
uncondemned. They cannot be condemned until they
become actual transgressors. ‘They cannot become actual
transgressors until they are recognized as the subjects of
the law; for where there is no law there is no transgres-
sion; (no sin, properly so called;) for sin is the voluntary
transgression of a known law. No infant ever did or ever
will go to hell. On the other hand, God is holy—heaven
is holy—the inhabitants of heaven are holy—the laws, the
joys, and the services of heaven are holy; and without
holiness no one can enter there. Children are not holy;
therefore, they are not prepared for heaven. You ask, to
what state are they suited? I answer, they are suited to
this. Jesus Christ, having undertaken our cause, begins
his work early in reference to every human being. You
have already seen that he has brought all infants into a state
of gracious innocency, unconditionally. Their liability to
punishment is taken away, and, in virtue of their innocence,
they belong to the kingdom of grace, and should be recog-
nized as members of the Church militant. He who has
justified them unconditionally, will, in case they die in
infancy, sanctify them unconditionally. And as, by the first
act, he prepared them for the kingdom of grace, so, by the
second act, he will prepare them for the kingdom of glory.
In regard to this change, some have been curious to know
the time when, and how it is wrought. But these are
questions more. curious than wise. Many adults who have
been justified and sanctified, and who have received the
direct witness that this is. so, are, nevertheless, unable to
tell the time, place, or manner in which the work was
accomplished. And even those who can, are utterly inca-
pable of explaining the manner of its accomplishment.
««The wind bloweth where it listeth, and thou hearest the
sound thereof, but canst not tell whence it cometh, nor
312 THE AUTHOR AND SUBJECTS OF SALVATION.

whither it goeth. So is every one that is born of the
Spirit.” It is the Lord’s prerogative to accomplish his own
work, at the time, in the place, and in the manner of his
own choosing; and we.should be satisfied with whatever
he does.

2. We now pass to speak of the salvation of adults,
And we refer to those endued with rationality, sufficient to
discriminate between good and evil, and possessed of lib-
erty, sufficient to choose the good and refuse the. evil.
Before these, as moral agents, God places a system of
truths to be believed, of duties to be performed, and of
privileges to be enjoyed. Hence, they must believe the
truth, obey the truth, and then they shall enjoy the truth.
The truth shall make them free, and they shall free indeed—
free from the gwilt, free from the pollution, and, finally,
free from the effects of sin. All such will find a home in
heaven. We now hasten to notice,

Il. Zhe labor and reproach of God’s people: «For,
therefore, we both labor and suffer reproach.”

1. We labor. Some suppose that orthodox Christians
depend upon works. They, however, deny the charge.
Others suppose they repudiate works; but they repel this
charge, also. ‘True, some have fallen into each of these
errors; but such have no claim to othodoxy. Those truly
orthodox, pass between the two; and while persecuted by
both, they are injured by neither. Orthodox Christians
believe it is required of them to work, yet they admit they
cannot merit any thing by their works. ‘

There are four justifications spoken of in the New Tes-
tament. 1. That already alluded to as applying to infants:
+« Even so, by the obedience of one, the free gift came upon
all men unto justification of life.” 2. Justification by
faith, obtained by adults, only: «‘ Being justified by faith,
we have peace with God;” “ He that believeth, is justified
from all things.” 3. Justification by works, or on the
THE AUTHOR AND SUBJECTS OF SALVATION. 313

evidence of works: ** Kuow ye not that Abraham was ‘jus-
tified by works when he offered up Isaac upon the altar ?”"
«Ye see, then, how by works a man is justified, and not
by faith only.” 4. Justification upon the evidence of
works altogether. This will take place in the day of
judgment. ‘Then our thoughts, words, and acts will all be
disclosed, and by them we shall be justified or condemned.
{See Matthew, twenty-fifth chapter, from the thirtieth verse
to the end of the chapter.)

He who opposes good works, has a controversy with the
prophets and apostles; for they were the advocates of good
works, and labored hard to engage all mankind in the per-
formance of them. He who opposes good works, pours
contempt upon the most illustrious parables of our Lord.
Christ commanded those who entered the ‘“ vineyard,”
whether they began early or late, to labor until the even-
ing, and then receive the reward. Yea, he who opposes
good works, pours contempt upon the servants of God in
all ages. For surely folly has never been more manifest in
any, if good works are not important to salvation; for we
find them living in the constant performance of the most
arduous duties. They were convinced that God required
them to labor, and they labored hard and cheerfully, and
many millions have accomplished their work, and passed
from labor to rest.

2. We suffer reproach. While Christ was doing the
will of God, he suffered reproach from the world. And
while we are doing the will of Christ, we suffer reproach
likewise. The apostles and their adherents had much to
suffer. ‘The men of the world suspected their intentions,
misrepresented their actions, and ever metamorphosed their
virtues into vices. The Roman emperors had, probably,
mistaken views of the Christian religion; hence, no less
than ten of them put forth their edicts in opposition to

Christianity. In consequence thereof, the followers of
27
314 THE AUTHOR AND SUBJECTS OF SALVATION.

Christ were compelled either to leave the Roman domin-
ions, renounce their religion, or forfeit their lives. Only
a. few chose the first, fewer still the second, and, conse-
quently, most of them submitted to the last. The blood of
the martyrs, however, proved to be the seed of the Church;
for it was found, at the end of each of the ten general per-
secutions, that the Christians were more numerous than at
its commencement. It is true, the tide of emigration never
rolled so strong from earth to heaven as during the con-
tinuation of those persecutions; yet the accessions to
the Church were exceeding numerous, insomuch, that, in
less than three centuries, Christianity triumphed over the
mightiest empire of the world. But, unfortunately for the
Church, it became connected with the state, and a decline
in the tone of piety was the result. The Church soon
passed into her wilderness state; and, for more than
ten centuries, her stars were few and very far between.
A Church, indeed, existed; but it was deeply corrupt.
But few of its members possessed the form, and fewer
still the power of godliness. However, during the six-
teenth century, a glorious reformation was affected through
the instrumentality of Luther, Calvin, and others. The
work progressed prosperously for a time, until the Protes-
tant Churches becoming national, they, in their turn, began
to be greatly corrupted. At the time that Wesley, White-
field, and’ others made their appearance, the condition of
the Church in Great Britain was deplorable indeed. They,
although members of the Established Church, discovered
that the Establishment had well-nigh lost the power of god-
liness, and that but little of the form remained. Hence,
they began to seek for holiness themselves, and to preach
reformation of life to others. Their labors were signally
blessed of the Lord, and soon the work of God revived.
All who are acquainted with the histories of these two great
revivals of religion, will be a testimony, that to those who
THE AUTHOR AND SUBJECTS OF SALVATION. 315

were the chief instruments thereof, the language of the
text is applicable: they “Jabored,” and they “suffered
reproach.” And it will, generally, be found true, that
where Christianity has not gained the ascendancy of infi-
delity, that branch of the Christian Church which is the
purest in doctrine and practice will receive the largest
amount of reproach from the world. And, in like manner,
the individual whose principles and practice approach near-
est the correct standard will receive the largest amount of
reproach. ‘The reason is obvious. The example and influ-
ence of that Church and that individual most powerfully
reprove the world. And this is the subject of my third
general division:

Ill. Zo show the reason why we labor and suffer
reproach: ‘Because we trust in the living God.”’

All who “trust in God,”’ are required to obey his com
imands. But God commands us to “labor;” therefore,
trusting in God, we obey his command and labor. And
we suffer reproach for this very reason—that we labor in
obedience to his commands. Were I to spend an hour on
this division, I could make it no plainer; hence, I shall
leave this, aud propound one important question. Does it
not imply wisdom to ‘trust in the living God?’’ Doubt-
less, you will answer in the affirmative. ‘Then let me con-
clude by offering a remark or two, to encourage you to
trust in him unwaveringly to the end.

1. There isno God that can deliver like “ the living God.”
He has exhibited that ability in the deliverance of our race
from under the curse of a violated law, and in making sal-
vation possible for all. ‘The great mass of our race, who
have come to mature age, have, by their own acts, plunged
themselves into difficulties, and exposed themselves to the
pains of an endless hell. None of them could affect their
own deliverance; none of them could hopefully look for
deliverance from any order of created beings. However,
316 THE AUTHOR AND SUBJECTS OF SALVATION.

to all such a gracious day of probation has been given:
they are privileged to call upon ‘the living God, who is
a Savior,”’ and obtain absolution from all their sins. Thou-
sands have made the experiment—thousands are now
making it; and the unanimous testimony of all is, «* None
can deliver like the God in whom we trust.”

2. There is no God that can preserve like “ the living
God.’ The Christian consecrates himself, and his all, to
God, and God takes care of him. ‘The adversary of his
soul may seek for his destruction, as, long ago, he sought
for that of Job. He may gain permission of the Lord to
afflict him for a season; but, in the end, the afflicted -soul
will always find cause to exclaim, ‘‘ Good is the will of
the Lord concerning me.” He will find that, although the
enemy had power to ‘afflict, he had not power to destroy.
“Thus far,”” for purposes of wisdom and mercy, he may
be permitted to go, “«but no farther.” Job, in the midst
of his severest afflictions, was enabled to say, “ Though
He slay me, yet will I trust in him.’ He trusted in
God, and was preserved.

3. And there is no God that can reward like “the living
God :’’ *«* The earth is the Lord’s, and the fullness thereof,
the world, and they that dwell therein.” But the earth,
large as it is, is only one small province of his empire.
Could you travel east, west, north, or south—could you
rise above, or sink beneath, and push onward with the
swiftness of light, you would not have traveled three-score
years and ten, until you would have passed worlds in num-
ber beyond enumeration, and in magnitude vastly superior
to the one of your nativity; and, upon your return, you
would acknowledge that the dominion of “ the living God”
is universal, his resources boundless, and his “possessions
infinite.

Then, O, ‘trust’? him—trust him as the God of provi-
dence, and trust him as the God of grace. As the God of
THE GOSPEL MINISTRY. 317

providence, he will provide you with temporal mercies,
and, as the God of grace, he will feed your soul with the
bread of heaven. And, while you employ the means to
obtain the blessing of the God of providence, use the means
to obtain the blessing of the God of grace, and you shall
be happy on earth, and happy in heaven.

SERMON XXII.
BY REV. HENRY E. PILCHER.
THE GOSPEL MINISTRY.

«« How, then, shall they call on him in whom they have not believed?
and how shall they believe in him of whom they have not heard? and
how shall they hear without a preacher? and how shall they preach,
except they be sent? as it is written, How beautiful are the feet of
them that preach the Gospel of peace, and bring glad tidings of good
things!” Romans x, 14, 15.

In this chapter, of which our text is a part, the apostle
Paul continues his controversy with the Jews in reference
to their mistaken views of God’s method of saving sinners.
He combats their errors with his usual perspicuity—charges
them with having a zeal for God not according to knowl-
edge—exposes their sophistry—repels, with the power of
divine truth, the force of all their arguments, and shows
most conclusively, that, in their tenacity for the ceremonies
of the law of Moses, they overlooked almost, if not entirely,
the grand procuring cause of human salvation, by virtue of
the death of Christ; or, otherwise, though they professed
to believe in the Messiah, yet they rejected Jesus Christ,
the true Messiah, and the Gospel which he came to estab-
lish, by perverting the testimonies of God which were
contained in the Old Testament Scriptures, the authenticity
of which they publicly acknowledged. And, further, the

apostle affirms their entire ignorance of God’s righteousness,
27
318 THE GOSPEL MINISTRY.

and charges them with going about to establish their own
righteousness. He then shows the absurdity of their claims
to justification by the deeds of the law, and, at the same
time, declares that Christ is the end of the law for right-
eousness to every one that believeth ; and, further, represents
Christ, in all his offices, as the true Messiah—the only Sa-
vior of perishing sinners. He chides their unbelief, and
represents Christ as the only true and proper object of faith.
He takes occasion here, not only to set forth the true claims
of the Gospel, in reference to Christ, as its inrmediate author,
but its efficacy in the salvation of all who believe with a
heart unto righteousness. He then proceeds to show the
design of the Gospel, and that, in order to the accomplish-
ment of its ultimate object, it must be promulgated through
the instrumentality of a proper and regularly authorized
ministry: ‘‘ For how shall they hear without a preacher,
and how shall they preach except they be sent?’’ which
leads us to an examination of the authority by which the
minister of Christ should enter upon, and the manner in
which he should execute the sacred functions of his high
calling. The text indicates,

I. A DIVINE CALL TO THE woRK oF THE GosPEL MIN-
ISTRY.

Il. THE NECESSARY QUALIFICATIONS FOR THE WORK.

HII. Tue pesicn or THE GosPeL MINISTRY.

IV. THE MANNER IN WHICH ITS DUTIES ARE TO BE PER-
FORMED.

I. The text indicates a divine call to the work of the
Gospel ministry.

God has always employed his owm instruments for the
accomplishment of his own work. In the early dispensa-
tions of his moral government, in our world, he called the
patriarchs, the prophets, and sometimes the direct ministry
of angels, to execute his equitable and gracious designs in
our world, Subsequently, he ealled the apostles and their

.
THE GOSPEL MINISTRY. 319

successors to the high and holy work of preaching the
Gospel of his Son.

Noah was a preacher of righteousness, and received his
commission directly from God to warn the antediluvians
against their wickedness, apprising them of the righteous
retributions of Jehovah, which slumbered not, though
delayed fora time. Jonah surely had never gone to Nin-
evah, as the embassador of God, to preach repentance to
that wicked and idolatrous people, had he not received
his commission from Heaven a second time. The Al-
mighty, speaking by the prophet Jeremiah, says: ‘Since
the day that your fathers came forth out of the land of
Egypt, unto this day, I have evensent unto you all my ser-
vants, the prophets, daily, rising up early, and sending
them.’ The prophet Isaiah ascribes his commission to the
Spirit of God: ‘*And, now, the Lord and his Spirit hath
sent me unto you.” ‘The same prophet declares, in lan-
guage the most clear and unequivocal, wherein he repre«
sents by himself, typically, the preaching of our Lord Jesus
Christ, that the authority by which he entered upon and
executed the high functions of his ministry, was divine:
The Spirit of the Lord God is upon me, because he hath
anointed me to preach good tidings to the meek; he hath
sent me to bind up the broken-hearted,” &c.. The apostle
Paul affirms that his commission was not self-assumed, when
he says, ‘‘Christ sent me not to baptize, but to preach the
Gospel.” He was pressed in Spirit; he felt that the vows
of God were upon him, “ Yea, woe is me, if I preach not
the Gospel.” He plainly declares that it was not of choice
on his part, but of necessity, that he preached the Gospel:
‘«For necessity is laid upon me.”

Now, from the facts detailed in the experience of the
apostle Paul, and many others of the sacred writers, we
may very justly infer the absolute necessity of a call from
Heaven to the work of the Gospel ministry ; for the moral
820 THE GOSPEL MINISTRY.

government of God-has not been abrogated; its precepts
remain unchanged in reference to the work of the Gospel
ministry. The same rule that governed the apostle Paul
and his coadjutors, must govern in all ages. Hence the
necessity of extreme caution on the part of the Church in
her selection of men to preach the Gospel of Christ; for
nothing can be more subversive of the true and vital
interests of the Church of God than an unauthorized,
and, consequently, unqualified and irresponsible ministerial
association. Men should be equally cautious, therefore,
in entering upon so important a work as that of the Gos-
pel ministry, that they run not before they are called, and
be found warring at their own charges; ‘*For no man
taketh this honor unto himself, but he that is called of God,
as was Aaron;”’ ‘For the prophecy came not, in old time,
by the will of man; but holy men of God spake as they
were moved by the Holy Ghost.” It is true that God does
not call men by the same miraculous power as in former
days. He does not call them by an audible voice, as was
the case in the days of the patriarchs, the prophets, and
the apostles; yet he does call them by his Spirit. He
speaks to the hearts and consciences of men in a manner
that plainly indicates their duty, and enforces the conviction
so strongly, that, like Paul, they are ready to ery out,
‘Lord, what wilt thou have me to do?”

Further: according to the unbroken chain of Scripture
testimony, nothing is more palpably absurd, than to suppose
that any man can be properly authorized to enter upon the
work of the Gospel ministry, unless he first be moved by
the Holy Ghost. It is unreasonable, also, to suppose that
God would leave matters of such high import at loose ends,
and trust to the wisdom of erring man the selection of the
instruments to accomplish the great work of human salva-
tion. The apostle Paul affirms, that «God hath chosen the
foolish things of the world to, confound the wise; and God
THE GOSPEL MINISTRY. $21

hath chosen the weak things of the world to confound
things which are mighty.’? ‘Though God has, therefore,
seen proper, in his infinite wisdom and goodness, to call
human instrumentalities to the high and holy work of pub-
lishing the tidings of salvation to perishing sinners, he has
reserved to himself the sole prerogative of the selection of
the instruments whom he sees best adapted to that work.
And it is clear, that no man ean have a just sense of the
responsibilities of the sacred office of the Gospel ministry,
unless he be moved by the Holy Ghost to enter upon that
work.

Again: the apostle Paul affirms, that the diversity of
grade, in the ministerial order, was of divine appointment.
And further: according to the acknowledged economy of the
Jewish Church, none were allowed to officiate in the office
of the priesthood, excepting those who were regularly ini-
tiated; and that institution was acknowledged to be of divine
appointment. John, also, was divinely authorized as the
harbinger of our Lord Jesus Christ, when he went into the
wilderness, preaching repentance to the people.

The example of our Lord Jesus Christ, the High Priest
of our profession, is sufficient to settle for ever all cavil
upon this subject, and establish the doctrine of a divine call
to the work of the Gospel ministry. He was sent from
heaven, not only to die for the world’s redemption, but to
complete the great and glorious scheme of man’s salvation,
by instituting and preaching the Gospel, of which he
was the author. When, at the river Jordan,.he was regu-
larly inducted into the office of the ministry, or priesthood,
according to the Levitical order, God acknowledged the
consecration, and sealed his commission by the Holy Ghost,
who descended in the form of a dove, and lighted upon his
head, while a voice was heard, saying, “This is my beloved
Son.” And from this time began Jesus to preach. Wit-
ness his inimitable sermon upon the mount; his teachings
322 THE GOSPEL MINISTRY.

in the Jewish synagogues, and in the public assemblies
on the coasts of Galilee. Our Lord not only laid down the
great precedent to all after ages, in reference to the manner,
but, also, the authority by which his ministers were to
enter upon and execute the solemn and awfully responsible
duties of their office—demonstrating the truth with inimita-
ble beauty, as he proclaimed with unparalleled perspicuity,
and with unearthly eloquence, the Heaven-inspired lessons
of peace and good-will to man, which were embodied in
the celestial message which announced his advent into our
world.

The twelve apostles (though one of their number fell by
transgression) were the chosen instruments of God, for the
special purpose of preaching the unsearchable riches of
Christ. Thus, from a careful examination of the holy
Scriptures, both of the Old and New Testaments, we
assume that there is nothing more reasonable than a divine
call to the work of the Gospel ministry: ‘ For how shall
they preach except they be sent?”

Il. The necessary qualifications for the work.

1. The man who professes to be called to the high and
holy work of publishing the tidings of salvation to perish-
ing sinners, must be well versed in theology. He must
have ready and just perceptions of the attributes of God,
and his method of saving sinners. And, in order to this,
he must be thoroughly acquainted with holy Scripture—
with all its doctrines and precepts; for this is the medium
through which God has been pleased to reveal his gracious
designs to dying men. He must take the Bible as the
man of his counsel—as the only and sufficient rule of faith
and practice; for ‘all Scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correc-
tion, for instruction in righteousness: that the man of God
may be perfect, thoroughly furnished unto all good works.”’
And to be able to understand, or justly appreciate the high
THE GOSPEL MINISTRY. 323

claims of the Gospel, he must be a man of deep and intense
thought—his intellectual and mental, as well as his moral
faculties must be properly cultivated. He must, also, give
himself to reading: ‘Study to show thyself approved
unto God, a workman that needeth not to be ashamed.”’

2. And further: in order to a correct understanding of the
ethics of the Gospel, the minister must be diligent in the
acquisition of knowledge, without which he would not be
able to teach others with ability: «* Not a novice, lest, being
lifted up with pride, he fall into the condemnation of the
devil.”

3. Again: his knowledge of the doctrines of repentance,
of justification by faith, of spiritual regeneration, and of
sanctification, or holiness of heart and life, must be experi-
mental and practical, if he would be successful in teaching
others; for nothing is more preposterous, than to suppose
that any man is qualified to minister in holy things, who is
himself unsanctified and unholy. He could not say, «* That
which we have seen and heard, declare we unto you;”’ or,
‘‘We are witnesses of these things.” Moreover, without
personal holiness, no man is capable of appreciating the
efficacy of the blood of Christ, which cleanseth from all
sin, much less, to teach it to others; for ‘if the blind lead
the blind, both shall fall into the ditch.’”?> No man should
ever presume to enter upon so sacred and high a calling as
that of the Gospel ministry, until he has received the gift
of the Holy Ghost; for, otherwise, he would not only be
unqualified, but totally unauthorized to represent the high
claims of the Gospel, as a “good minister of Jesus Christ.’’
He must tarry at Jerusalem until he is endued with power
from on high. His ministry, or commission, must have
the seal of the Holy Ghost, if he would have the divine
approval.

4, Again: as the minister of Christ is set for the ‘de-
fence of the Gospel,’ in order to his success, he must
324 THE GOSPEL MINISTRY.

“put on the whole armor of God,” that he may be able to
stand against the wiles of the devil, and the devices of
wicked men. He must recollect that he has a formidable
host of enemies with which to contend, both visible and
invisible: «For we wrestle not against flesh and blood,
but against principalities, against powers, against the rulers
of the darkness of this world, against spiritual wicked-
ness,’ or wicked spirits, “in high places.” In addition
to the combined influence of infernal agencies employed
by the grand adversary of God and man, he has to con-
tend with wicked men of various ranks—the rulers of the
earth, as well as their inferiors—the refined, as well as the
more rude—the learned, as well as the illiterate.

5. That he may be successful in repelling the combined
powers of earth and hell, including all the stratagems of
Satan and the artifices of infidel sophistry, he must be thor-
ough in the acquisition of literary as well as theological
knowledge. But when we speak of learning, as a neces-
sary qualification forthe Gospel ministry, we do not mean
the mere acquisition of knowledge; but the proper educa-
tion of both the mental and moral faculties; for the acqui-
sition of knowledge, without this, will never qualify any
man for extensive or real, usefulness in society: while, on
the other hand, knowledge, in connection with proper culti-
vation of the moral and intellectual powers, and sanctified
by the light of divine truth, is just what every minister of
Christ needs to qualify him for a successful peformance of
the arduous and responsible duties of his high calling.
Indeed, without it, he must be defective in his ministerial
qualifications, and, most assuredly, will not be able to make
full proof of his ministry, in the defense of the faith against
the assaults of the enemies of the cross of Christ. And,
in the judgment of charity, we have too much reason to
fear, that those who denounce learning in the Gospel minis-
try, do it in mere self-defense—urging their objections
THE GOSPEL MINISTRY. 325

against learning as a sort of apology for the want of better
qualifications themselves, or else, for the want of a proper
education, they are not capable of appreciating it in others.

Furthermore: when we speak of literary acquirements
as a necessary qualification for the Gospel ministry, we do
not mean to be understood as urging, that every man who
is called of God to preach the Gospel should be compelled
regularly to graduate in a literary institution, any more
than that he should be compelled to pass from three to
five years in a regular theological institution before he
should be allowed to preach Christ and the resurrection:
but we do urge, that he should give himself to reading, to
meditation, and prayer; his habits of study should be well
formed; his books should be well selected—leaving out all
trash, such as novels, romances, and polite literature,
falsely so called, which has a tendency to vitiate, rather
than to improve either mind or morals. Finally, on this
point, his course of reading should be well devised, and
then prosecuted with industry and perseverance.

6. The minister of Christ should be ‘stable in all his
ways,” a man of unflinching integrity, and uprightness
of purpose, as, also, of sound discretion; ‘In all things
showing himself a pattern of good works: in doctrine
showing uncorruptness, gravity, sincerity, sound speech
that cannot be condemned; that he that is of the contrary
part may be ashamed, having no evil thing to say of him,”

7. He should be a man of genuine piety, so that he may
‘tbe an example to the believers in word, in conversation,
in charity, in spirit, in faith, in purity.” He should be
heavenly-minded, holding constant communion with God
in prayer; ‘For,” says Paul, ‘our conversation is in
heaven.”” His soul should be filled with the love of God,
and inspired with an ardent zeal for the salvation of perish-
ing souls—a “zeal which cannot be awed by the scorching

suns of the south, nor the ice-bound hills and polar snows
28
326 THE GOSPEL MINISTRY.

of the north—a zeal which the fires cannot consume, nor
the floods drown.”

8. He should be a man of peace. Nothing is more
degrading to the ministerial office, than a meddling with,
and stirring up strife, either by hearing or. bearing evil
reports under any circumstances. He should adopt, for his
motto, the language of the apostle: ‘‘Follow peace with
all men.”

9. Above all men, the minister of Christ should be an
example of patience. He should never repine under the
dispensations of Providence, however dark and mysterious
they may appear for the present. He should recollect that
often, for the wisest and best purposes, God may, for a
time, conceal the smilings of his face behind a frowning
providence; therefore, when he cannot scan the provi-
dence of God, he must learn to trust him for his grace;
though his faith may be sorely tried, he must recollect, that
‘‘ when he is tried, he shall receive the crown of life;’’
though he be persecuted, he must bear it patiently; ‘For
so persecuted they the prophets.”” He must submit cheer-
fully to bear the reproaches of Christ—willing that the
world should say all manner of evil of him falsely for the
Lord’s sake, though it cost him the sacrifice of his good
name, and all else of earthly good; saying, with the apostle,
«Yea, doubtless, and I count all things but loss for the
excellency of the knowledge of Christ Jesus my Lord:
for whom I have suffered the loss of all things, and do
count them but dung, that I may win Christ.”

10. The minister of Christ must be moved by no secular
motives. He who enters upon this work with any less mo-
tive than God’s glory and man’s salvation, has yet to learn
the first lesson of the minister’s duty, if he has not entirely
missed his calling. Rather, he must be willing to give up
houses and lands, home and friends, to go in search of the
lost sheep of the house of Israel, wherever the providence
THE GOSPEL MINISTRY. 327

of God may direct; encouraged by the promise, ** Lo! I am
with you alway, even unto the end of the world,” and
cheered by the declaration, ‘'They that turn many to right-
eousness, shall shine as the stars for ever and ever.”

Ill. The design of the Gospel ministry.

1. The Gospel is adapted to the capacities and neces-
sities of all mankind. It offers wisdom to the ignorant,
eyes to the blind, ears to the deaf, feet to the lame,
strength to the feeble, health to the afflicted, riches to the
poor, liberty to the captives, joy and peace to the disconso-
late, and life to the dead. It has for its immediate object,
the salvation of perishing sinners; for it is the power of
God unto salvation, to every one that believeth, both to the
Jew and to the Greek. That it is universal in its applica-
tion to man, is abundantly evident from the announcement
made to the shepherds on the plains of Bethlehem, by the
celestial messenger, which fell upon the stillness of the
night, soft and sweet as the music of heaven itself: ‘+ Fear
not; for behold I bring you good tidings of great joy, which
shall be to all people.” The apostle, in representing the
efficiency of the Gospel, says, ‘The grace of God, that
bringeth salvation, hath appeared unto all men;’’ from
which it is clear, that the Gospel contemplates the restora-
tion of man to the favor of God, and the enjoyment of
eternal life in heaven, by faith in the atoning merits of
Jesus Christ as the grand condition.

But how is this great and glorious object to be accom-
plished? We answer, that it must be brought about by the
instrumentality of preaching; for God has instituted the
Christian ministry for that special purpose, as will appear
evident from the declaration of St. Paul: «*For after that
in the wisdom of God the world by wisdom knew not
God, it pleased God by the foolishness of preaching to
save them that believe.”? And, as we have previously
affirmed that the design of the Gospel is the conversion of
328 THE GOSPEL MINISTRY.

the world, then it necessarily follows, that it must be uni-
versally promulgated. And that Christ designed his minis-
ters to publish the tidings of salvation to the very ends of
the earth is evident; for after he had called his apostles,
and sealed their commission by his divine authority, he
commanded them to “go and teach,” or disciple, ‘all
nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost’’—plainly showing, that
the world was the parish of the faithful minister, and that
his business was to preach Christ and the resurrection
wherever he went. It is very evident, therefore, that
Christ designed, by means of an efficient, heaven-inspired
itinerant ministry, to accomplish the great end of the
Gospel in our world; and; from the fact that the Gospel
ministry was instituted upon the itinerant, or missionary
plan, and that plan never having been changed by our
Lord or any of his apostles, that he designed it to be a
precedent to all after ages; nor can we conceive of any
other plan so likely to prove successful in the promulgation
of the Gospel, and the accomplishment of its great end.
Finally: the grand design of the Gospel ministry is to
accomplish, by the powerful demonstrations of the Spirit
of God, a complete triumph over all the enemies of the
cross of Christ, and to bring about the time when the
latest foe of our race shall cease to hurt or destroy in
all God’s holy mountain—the time «* when the earth shall
be filled with the knowledge of the glory of the Lord”—
‘‘when all flesh shall see the salvation of God’’—the
time when the crimsoned banner of the cross shall over-
shadow land and sea, and the tidings of salvation roll
from every mountain top, and re-echo through every val-
ley, and across every plain, till the rulers of the earth,
together with their subjects, inspired with a generous
Christian philanthropy, shall meet, in one common broth-
erhood, to pay their homage at Immanuel’s feet—the time
THE GOSPEL MINISTRY. 329

when ‘nation shall no more rise up against nation,’
and the eyes of men be no more pained with the sight of
** garments rolled in blood when the golden chain of the
Gospel of peace shall encompass the vast globe on which
we live—when the undiminished light of Christianity shall
rise in full-orbed splendor. to the meridian of both hemi-
spheres, and stand as a beacon light to all the surrounding
nations of our world. Having thus briefly considered the
design of the Gospel ministry, we proceed to notice,

IV. The manner in which the duties of the Gospel
ministry are to be performed.

1. It is the business of the faithful minister to preach
Christ, in all his offices, as the only Mediator and Savior of
sinners: ‘Christ the power of God, and the wisdom of
God,” «whom we preach, warning every man, and teach-
ing every man in all wisdom, that we may present every
man perfect in Christ Jesus.” He must not shun to
declare the whole counsel of God, though the world may
frown upon him, warning sinners of their danger, and
teaching them the way of salvation, as the Spirit of God
may give him utterance. He must not be awed by mortal
frowns to conceal the word of God, ‘nor lured by the
smiles of men to soften the truth, or smooth his tongue ;’’
but, in the spirit of meekness and humble boldness, urge
the whole claims of the Gospel, lift the standard of the
cross, invite the penitent sinner to Christ, and, at the same
time, press home upon the conscience of the impenitent
the claims of Divine justice: ‘* Knowing the terrors of the
Lord, we persuade men.’ He must set life and death
before the sinner. To him the word of Lord is as to
Isaiah, “Cry aloud, spare not, lift up thy voice like a
trumpet, and show my people their transgressions, and the
house of Jacob their sins.” It is his duty uncompro-
misingly to enter his solemn protest against the sins of the

people, both within and without the pale of the Church.
28*
330 THE GOSPEL MINISTRY.

2. The minister of Christ should be strictly correct in
all his deportment; and his manner of preaching such as
becometh the Gospel of Christ, lest he bring a reproach
upon the cause of his divine Master. What is more dis-
gusting than to see a minister of the Gospel of Christ act-
ing in the pulpit as if on a theatrical stage, indulging in low
witticisms, in order to court a smile, when he should win a
soul, by enforcing, in a grave and dignified manner, the
sacred and awful truths of the Gospel? What is more
painful to the judicious, sober-minded Christian, than to
see a man who professes to be called of God to minister in
holy things, resorting to groveling wit, which has a direct
tendency to create levity? and how do such ministerial
performances appear. to the-unregenerate? Will they not
have but too much ground to assume, that our most holy
religion is a mere farce, and the Bible a fabled legend, if
such be the true characteristics of the Gospel ministry ?
But, as the Bible is the word of God, and the religion of
Christ eternal. truth, will not all the intelligent and the
judicious at once unite in the decision, that such things
are a mere burlesque upon Christianity, rather than an
honest exhibition of it? And it must be admitted by all,
that the practice alluded to has a strong tendency to vitiate
the taste, and disqualify many, if not all, to receive the
preaching of the Gospel in its native simplicity.

How careful, then, should the minister be to avoid every
species of groveling, undignified sayings, in the pulpit, that
he may be an example worthy of imitation by all who
attend upon his ministry! We are aware, however, that
some may plead a constitutional peculiarity, in extenuation
of the fault we have condemned; but this is, unquestion-
ably, at best, but a lame apology; for, upon such a prin-
ciple, almost every vice common to fallen human nature
might be allowed. It is no difficult matter to detect the
futility of all such apologies, as the principle itself carries
THE GOSPEL MINISTRY. 331

with it its own refutation, by calling in question the efficacy
of the blood of Christ, which cleanseth from all sin, and
by rejecting that faith which purifies the heart and over-
comes the world. And how unjustifiable do all such light
exhibitions of the Gospel appear, in view of the declarations
of the apostle: ‘* Wherefore, seeing we have this ministry,
we faint not, but have renounced the hidden things of dis-
honesty, not walking in cfaftiness, nor handling the word
of God deceitfully, but by manifestation of the truth, com-
mending ourselves to every man’s conscience in the sight
of God;”’ «‘ Therefore, if any man be in Christ he is a
new creature; old things are passed away; behold, all
things are become new; and all things are of God, who
hath reconciled us to himself, by Jesus Christ, and hath
given to us the ministry of reconciliation.” Now, from
the data laid down by the apostle in the above, and many
other passages, in reference to-the ministerial character, it
is no difficult matter to decide the point, that whatever a
man inherits by nature which is incompatible with the
spirit and genius of the Gospel, ought to, and must be
subdued by the grace of God, before he is properly qual-
ified to minister in holy things.

In conclusion, we need only say, that, of all the subjects
which come within the range of human investigation, the
Gospel stands pre-eminent, in point of dignity; and, in real
worth, it far transcends all others. It has for its immediate
author the great Sovereign of the universe, the source of
all good; it portrays to man, as in a mirror, his fallen and
degraded condition by nature; it points him to the great
atonement of Christ as the only remedy, and invites him to
look and live; it shows the destructive consequences of sin
in:the present and future states, and proposes to reward the
righteous with life eternal. --In a word, it treats of time and
eternity, and holds out alamp to direct man from earth to
immortality and eternal blessedness, and claims only.to be
332 THE VIRTUOUS WOMAN.

treated in a style comporting with its own dignity and
excellence of character, in order to the accomplishment of
its great designs.

SERMON XXIII.
BY REV. DAVID WHITCOMB.
THE VIRTUOUS WOMAN.

“She openeth her mouth with wisdom; and in her tongue is the
law of kindness. She looketh well to the ways of her household,
and eateth not the bread of idleness. Her children arise up, and call
her blessed; her husband, also, and he praiseth her. Many daughters
have done virtuously, but thou excellest them all. Favor is deceitful,
and: beauty is vain: but a woman that feareth the Lord, she shall be
praised. Give her of the fruit of her hands; and let her own works
praise her in the gates,’”? Proverbs xxxi, 26-31.

Ir has ever been a distinguishing feature of revealed
religion, in all its dispensations, that it exalts woman, and
appreciates her influence in society. Paganism, Moham-
medanism, and, we might add, all religions other than
revealed, have always degraded her, reducing her to a
mere beast of burden, born to be the slave of man’s
whims and passions, often denying her a spiritual nature,
and an immortality.. The Bible presents her to us as taken
out of man, and, therefore, ‘‘ bone. of his bone, and flesh
of his flesh;’’ designed as a ‘help meet for him,” and
to have such a hold upon his affections, that a man should
leave father and mother, and cleave unto his wife.

Her influence on society has ever been such, that its
character, to a very great degree, has depended upon her.
The first impressions, which are always the most abiding,
and which usually give character to the whole life, are
received from the mother, in the nursery. We speak with
enthusiasm of the mother of Moses, Samuel, John the
{HE VIRTUOUS WOMAN. 333

Baptist, the Wesleys, Edwards, and Washington; and,
indeed, a correspondence, in many respects, is found to
exist between almost all men who have ever been distin-
guished for greatness and goodness, and their mothers.
The incomparable valor of the Spartans was, to a great
degree, derived from their mothers, who, from their infancy,
taught them to despise danger; and, when of an age which
enabled them to go forth to war, gave them a shield, with
the admonition to bring it home to them, or to be brought
home onit. As ‘the child is the father of the man,’’ the
training up-of a child in the way he should go, assures us,
that when he is old he will not depart from it. The posi-
tion and natural relation of the mother to her offspring,
must give her a vastly controlling influence in the forma-
tion of their character and future destiny.

Revealed religion (and especially Christianity, which is
its perfection) has done much for the human race in gen-
eral; but it has been especially a benefit to woman; and
she, in general, has acknowledged the benefit. She minis-
tered of her substance to Christ and his disciples, while
engaged in their ministry— she was last at the cross, and
first at the sepulchre ;”’ and the greater number of those who
constitute the visible Church being females, is proof of her
attachment to revealed. religion. To maternal piety the
Church is indebted for her most gifted and pious sons.

In the second, fifth, and sixth chapters of this book, the
writer has given us a painful description of the baneful
effects of impure and vicious women on individuals and
society, and, as if to indemnify us, in some sort, for the
disagreeable contemplation, has presented us with a full-
length portrait, in this, of a truly virtuous one. The term
virtue, in the connection of our text, is not employed ina
special, but in a general sense, and is the same as true
piety, or religion. Our text is the latter. part of this
334 THE VIRTUOUS WOMAN.

beautiful description of a virtuous woman. In the discussion
of this subject, we shall notice,

J. THE GREAT PRINCIPLES THAT INFLUENCE AND GOV-
ERN HER HEART.

“She feareth the Lord.’”? The phrases, ‘‘ Feareth the
Lord,” «« The fear of the Lord,” &c., which so frequently
occur in the Scriptures, are not to be understood as imply-
ing a servile dread, or terrifying fear of the Lord. This
frame of mind may, and, perhaps, generally does, charac-
terize the newly awakened sinner, when, aroused from his
spiritual slumber, and brought to some just conception of
the danger to which his sins have exposed him, the ter-
rors of the Almighty make him afraid. The phrase is to
be taken.in a general sense, and indicates the great moral
principles that govern the heart of the truly regenerate. As
distinguished from the slavish fear just mentioned, it has
been called a filial, or loving fear. ‘This distinction is
proper; for this fear of the Lord is a compound affection,
and consists of love and dread. It is fully expressed by
the word reverence. Reverence cannot exist where there
is not love and fear. The mother loves the “child she —
bears ”’ with an affection strong, tender, and undying; but
she does not reverence her babe, because she does not fear
it. Again: we fear ravenous beasts, or poisonous reptiles,
but we do not reverence them, because we do not love
them. We reverence the great and the good. A good
child will revere a good parent. As God is “higher than
the highest,” so the reverence rendered to him should be
supreme. He is to be loved with all the heart, and to be
feared above all things. We should dread his displeasure
more than any other evil that could possibly befall us.

Supreme love to God is enjoined in both the Old and New
Testaments. It is inculcated in the Old, not only in the
first table of the law, which our Savior interprets as loving the
THE VIRTUOUS WOMAN. 335

Lord our God with all the heart, mind, soul, and strength,
but in the memorable promise, “I will circumcise thy
heart, and the heart of thy seed, to love the Lord thy God
with all thy heart, that thou mayest live.” Now, it is ob-
vious, if any love the Lord with all their strength, that
there is no temptation, which is addressed to the affections
only, which can induce them to commit any known sin.
The fellowship and favor of God, with such, is esteemed a
greater good than all things else. No consideration can
induce them to forfeit that favor; let it be wealth, however
great—pleasure, however joyous—honor, however facina-
ting; still, God is loved and valued more than all these.
Such a one, in the midst of any, or all these temptations
combined, would triumphantly say, «Whom have I in
heaven but thee? and there is none upon earth that I desire
besides thee.”’ ‘The supreme love of God, then, may be
considered as effectually securing the heart against all
temptations which are addressed to the affections only.

But still it may be seen, that temptations which are ad-
dressed to our aversions, and which arouse our fears, may
induce the soul to yield to sin; like Peter, who, in view of
martyrdom, denied his Lord. Now, reverence, or ‘the
fear of the Lord,’’ includes fear, as well as love. And this
we shall also find enjoined in the Scriptures: “ Sanctify
the Lord of hosts himself, and let him be your fear, and let
him be your dread.” To sanctify, is to separate, or to set
apart. The meaning is, that the Almighty, with all his
attributes—with all his vast and unlimited resources—his
great and uncontrollable power to bless or to curse—to
protect or to blast; should be habitually present to the mind;
and that we should ever consider that no calamity, pain,
sorrow, or woe, can at all compare with the unutterable
wretchedness of forfeiting the favor of God, and of inherit-
ing his wrath; or, m a word, of committing a known sin.
Hence, our Savior tells us to «fear not them that kill the
336 THE VIRTUOUS WOMAN.

body, and after that have no more that they can do. But I
will forewarn you whom ye shall fear: fear Him, which,
after he hath killed, hath power to cast into hell; yea, I
say unto you, fear him.” It is also plain, that, if God
is thus supremely feared, no threatened evil, however
great, or any number of evils, can induce that heart to sin
knowingly against God, and brave his displeasure. Thus,
the pious matron in whose heart “the love of God" has
been ‘*shed abroad by the Holy Ghost,’ and upon whom,
to use a Scriptural expression, God has «put his. fear,” is
proof against all temptations to known sin, while supreme
reverence of. God rules in her heart. She is thus “clothed
with the armor of righteousness on the right hand and on
the left.” The text farther presents,

II. HER EXTERNAL CONDUCT, AS INFLUENCED BY THESE
GREAT PRINCIPLES.

1. Her conversation: ‘She openeth her mouth with
wisdom ; and in her tongue is the law of kindness.’ ‘To
open the mouth with wisdom, is to open it with prudence.
There are few things more important to the reputation and
usefulness of a person, than a prudent government of the
tongue. And this is especially true in regard to woman.
If she open her mouth with wisdom, she must open it
sparingly. It will be impossible for a great talker always
to speak with propriety: ‘ In the multitude of words there
wanteth not sin.’’ ‘The conversation of such may want
the power to charm or instruct, but it will never want ‘sin.””
To open the mouth with wisdom, is to open it with caution:
«T will take heed to my ways,” says the pious Psalmist,
‘¢that I sin not with my tongue.’’ And much care and reflec-
tion will be found necessary always to speak with propriety ;
especially, as the tongue is so easily moved to action.
The least stir of passion in the bosom, or the continual
succession of thoughts that arise in the mind, are suffi-
cient to prompt it to speak. Much thought, and habitual
{THE VIRTUOUS WOMAN. 337

recollection will be necessary to the performance of this duty.
The recollection of the presence of God, and the aids of
his grace will be requisite. Where will you find the person
who has not suffered hours of bitter self-reproach, from
having uttered a hasty word! It was in haste that the
Psalmist said that ‘‘all men are liars.” If the mouth is
opened with wisdom, it will be opened piowsly. Her
speech is with grace, seasoned with salt, and it ministers
grace to the hearers. If out of the abundance of the
heart the mouth speaketh, the theme of her conversation
will be religion. Finally, she openeth her mouth with wis-
dom, because she opens it kindly: «In her tongue is the
law of kindness.”” If wisdom is using the best means to
secure the best ends, then, to open the mouth kindly and
affectionately is true wisdom. No good purpose was ever
accomplished by harsh or bitter words; especially in the
mouth of a woman. Her might is in her meekness. Her
power is in the sweetness of her temper, expressed by
sweet words. Her heart should be the home of every angelic
virtue—patience, meekness, gentleness, kindness, and ten-
derness; and her speech should distill as the dew—soft,
fragrant, and refreshing. A scold, by the constant din of
her voice, which Solomon not inaptly compares to ‘a
continual dropping in a very rainy day,’’ may, at first,
on some occasions, accomplish her ends by merely ex-
hausting the patience; yet she must, unavoidably, lose more
than she gains. She thus exasperates kind feelings, and
estranges, to some degree at least, affectionate hearis. But
the woman in whose tongue is the law of kindness, is much
more certain to accomplish her purposes, and always secures
the confidence and affection of the whole circle in which
she moves.

2. The supervision of the moral welfare of her house-
hold: ‘*She looketh well to the ways of her household.”

The moral welfare of all under her roof lies very near her
29
338 THE VIRTUOUS WOMAN.

heart; and she determines, with Joshua, that, as for her
and her house, she will serve the Lord. She patiently
instructs, kindly admonishes, and gently reproves. A
mother’s affection, care, and prudence are all employed to
‘strain up”’ her children ‘‘in the way they should go”’—to
rear them in the ‘nurture and admonition of the Lord.”
She infuses into all hearts under her control her own gentle
spirit, unaffected piety, and reverence for divine things.
Neither the servant, boarder, or sojourner in her house is
neglected—all are required to comply with the rules of her
household.

3. She dilligently attends tothe pecuniary affairs of
her family: ‘She eateth not the bread of idleness.” She
is mistress of her own house. If poor, she sees the neces-
sity of lightening the toils of her husband, and of aiding
him in strugeling for a competency. She. is truly a help-
mate to her husband. Is she rich? She knows that im-
providence would squander her wealth. She takes the
supervision of her whole house. She knows how every
thing ought to be done, and she sees that it is done right.
She is not afraid of compromising her dignity by being
often in the kitchen. She considers nothing too small to
be looked after and to be attended to. I would not degrade
woman. No; I would elevate her to an angel, if desired.
But I would have her a good angel, by all means. But
good angels are ‘all ministering spirits.”’

TI]. HER REWARD IN THIS LIFE.

Godliness hath reward in this life, as well as in that
which is to come. She not only has the approbation
of God, the answer of a good conscience, and inward
‘ peace,” and ‘ assurance,’’ which are the immediate fruits
‘‘of righteousness,”’ but she obtains the praise of those
whose kind regards afford the most gratification to the
heart of a wife or a mother: ‘ Her children arise up and
call her blessed; her husband, also, and he praiseth her.’’
THE VIRTUOUS WOMAN. 339

Her children, whether male or female, penetrated with
gratitude at the vast and incalculable advantages derived
from the instructions, admonitions, spirit, and example of
such a mother, ‘rise up’ and call her blessed.” How
often do we see this verified in children, who, walking in
the “ordinances of the Lord blameless,’’ blessed with the
peace of pardon, and the comforts of religion, prosperous
in business, and of fair reputation, attribute all, under God,
to the blessed influence of a pious mother! How often, in
social religious meetings, do we hear God blessed for pious
mothers! Not only while the good mother lives do her
children bless her, but when she rests from her labors of
love, in a peaceful grave, they embalm her memory with
the most tender and grateful recollections. Blessed mother!
and thrice blessed children in having such a mother! « Her
husband, also, and he praiseth her.’’ She secures his
warmest affection and respect. Deeply impressed with
her virtues and excellences, and sensible of the inestima-
ble treasure of a good wife, he breaks out in her praise:
«Many daughters have done virtuously, but thou excellest
them all.’’ Such a wife has the full confidence and affec-
tion of her husband, or he must be utterly unworthy of the
relation he sustains to her.

IV. THE PERTINENT MORAL REFLECTION CONTAINED IN
THE TEXT. ‘* Favor is deceitful, and beauty is vain; but a
woman that feareth the Lord, she shall be praised.”

Favor here is the same as grace, and indicates that cour-
teous demeanor and urbanity of manners which so much
become a woman—or, in modern style, an accomplished
lady. Now all this gracefulness may be perfectly aca-
demical: she may be indebted to the same kind of teaching
for her accomplishments as she is for her skill in music
or dancing. If her moral education has been neglected—
if the pleasantness of her manners arises not from an
enlightened mind and virtuous heart, her accomplishments
340 THE VIRTUOUS WOMAN.

will prove deceptions. A little irritation, opposition, or dis-
appointment, and all this mimic sweetness and gentleness is
changed into wormwood and gall: the fuel of unsanctified
passion is in her heart, and ‘the fire of temptation but
touches it, and it is all in a blaze. Do not misunderstand
me, or Solomon, as being opposed to good manners: by no
means; but I wish to be understood, that, if the virtues
of a woman consist only in a few lessons in good man-
ners, whether received at home or abroad, they are very
superficial, and will be found to deceive the confidence
placed in them. ‘The fascination of an easy address, in
the absence of virtuous principles, is but a painted bauble,
that is likely to become an “apple of discord.”

‘* Beauty is vain.” Physical charms are, in general,
more attractive than even a graceful deportment; and there
are few, whether wise or foolish, who are insensible to
their power. The fine complexion, regular features, and
graceful form, have a powerful influence; but, however
deep this impression at first, and however strong the pas-
sion it excites, yet it will be readily admitted, that the
impression will be much more likely to be short-lived, than
an affection which arises from an esteem and admiration of
the endowments of the mind and the virtues of the heart.
In fact, however beautiful one may be, and how much
soever this beauty may blind the judgment, still time and
circumstances, perhaps when too late, will reveal the mel-
ancholy truth, that the beautiful being was destitute of
mental endowments and moral worth. Personal beauty is
valuable when it is accompanied by virtue and goodness,
When the beauty of the person is united with the beauty
of holiness—when the softness of the complexion is joined
to a tender sensibility of heart—when, in a word, the
charming regularity of the features, and gracefulness of the
form and manners, are but the indication of the pure, moral
dispositions that govern the heart, then beauty is no longer
THE VIRTUOUS WOMAN. 341

vain; no, in that angelic woman there is a lovely congruity,
that will bear the test of time or circumstances.

But there is another sense in which ‘beauty is vain,’’ or
short-lived, and one that should humble the gay and the
beautiful. It is subject to a speedy decay. It ‘is like the
morning cloud and the early dew.’’ Disease may rob the
cheek of its roseate hue, the lips of their rubies, the eyes
of their lustre, and the form of its matchless symmetry.
But should disease leave some remains of physical beauty,
age will soon complete the work; the complexion will lose
its. fascinating tints, the features become shrunk, and the
voice be bereft of its music. Poor indeed is that woman
who has nothing but personal beauty to recommend her;
for ‘beauty is vain.”

**But a woman that feareth the Lord, she shall be
praised.”” This great principle of action, ‘the fear of the
Lord,”’ is an excellence which no circumstances can alter—
no time destroy. Itis as undying as the eternal Fountain
of life and love, from whence it was derived. It was a
remark of one who had studied human nature, that, while
the constitutional passion of man was ambition, that of
woman was vanity, or love of praise. Without indorsing
the justice of this remark, I would just observe, that the
position of the sexes favors the development of the pas-
sions which this writer has attributed to them. Love of
praise is certainly evil only when it becomes excessive. A
decent respect in regard to the opinions of mankind is,
unquestionably, commendable. Those persons, whether
males or females, can have little self-respect, who care not
what others think of them. A desire tor the good opinion
of mankind is, unquestionably, very general; but woman’s
position in society, as I have already intimated, renders this
passion peculiarly strong. Her all depends, at least before
marriage, on her reputation. What people think of her, is,

therefore, to her a subject of great importance. Their
29*
342 THE VIRTUOUS WOMAN.

good opinion is to her a treasure. Some love of praise,
therefore, may be allowed her; but if she would be truly
praiseworthy, let her seek, constantly and ardently, the
graces of God’s Holy Spirit, which will enable her to love
God with all her heart, and to dread nothing so much as
his displeasure. Let her make his word the man of her
counsel. Let her not seek so much the “outward orna-
ments’” by the wearing of “gold, or pearls, or costly
array,’ as the inward ornament ‘‘of a meek and quiet
spirit, which is, in the sight of God, of great price.”” Let
every virtue and every grace dwell richly in her heart,
and every good deed ornament her life. In this way she
will not be disappointed—she will be praised. It is true
that the worth of such a woman may not be appreciated by
brainless dandies, or silly fops; but she will be appreciated
by those whose praise will not be a scandal to her char-
acter, but rather a treasure and a diadem. But she will
not only be approved by the wise and good among man-
kind—she will have the approbation of God; and in the
world to come she will receive a crown of glory that fadeth
not away.

V. Wer ARE, IN THE LAST PLACE, TO ENFORCE THE
EXHORTATION: ‘Give her of the reward of her hands, and
let her own works praise her in the gates.”

The benefits conferred on society by such women are
incalculable. Under God, they are instrumental, to a very
great extent, in forming the eharacter of the pious families of
the earth. Timothy is said to have possessed the faith that
was in his ‘mother Lois,” and «that dwelt in his grand-
mother Eunice.”” It is impossible properly to estimate all
the benefits conferred on the world by such an influence.
Their patience and meekness, their kindness and gentle-
ness, their industry, economy, and cleanliness, and, above
all, the purity and strength of their virtuous principles, alk
exert a powerfully softening and sanctifying influence on
HE VIRTUOUS WOMAN. 343

society. We have said, (and we fear not contradiction
from the observing,) that society takes its character from
mothers. How great, then, is the debt which society owes
to virtuous mothers! ‘The exhortation in the text is intended
to require society to acknowledge the debt, and to repay it
so far as to ‘give her the reward of her hands,” by laud-
ing her character, and acknowledging that, although ob-
scure, and shut up mostly in the circle of her own family,
she is really conferring a greater benefit on society than
many heroes whose names have been perpetuated in letters
of gold. Solomon, the greatest of politicians, and the
wisest of men, saw her value, and appreciated it. Solos
mon,,did I say? The holy God of truth, who inspired
Solomon, says that ‘‘her price is above rubies.”’ Admit,
then, her goodness and greatness, and hold up the virtuous
maternal character as an ornament of grace and of unsure
passed usefulness.

«©And let her own works praise her in the gates ;’’ that
is, let her own works praise her in the seats and fountains
of power, whether in Church or state. The Christian
Church has, in a laudable degree, acknowledged the extent
of female influence, and appreciated it. But the importance
of sanctified female influence has not, certainly, been suf-
ficiently appreciated by the eivil powers. They do not
seem fully to realize that the elevation of female character,
in intellectual moral endowments, is essential to the eleva-
tion of the intellectual and moral character of society—
that, to a very great extent, as is the mother so is the
child, and as is the ehild so is the man. “ Let,’’ then,
‘her own works praise her in the gates.”’ Let legislators
act in view of this. They provide for the education—col-
legiate education of our sons: why not for our daughters?
Let them duly appreciate the worth of virtuous female
character. Let judges on their benches acknowledge how
few are convicted of crime, who have had the blessing of
344 PATIENCE.

an enlightened and pious maternal training. Let them pro-
claim to all, that the criminal list is swelled by the mother’s
ignorance, imprudence, and neglect. Let presidents refer
to the importance of this subject in their messages to Con-
gress, Let governors of states, under whose supervision
the subject-of education more immediately comes, present
this important subject, in all its importance, to the legislators
of our land. Grace be with you all! Amen.

SERMON XXIV.
:BY REV. ZECHARIAH CONNELL.
PATIENCE.

‘Let patience have her perfect work, that ye may be perfect and
entire, wanting nothing,” James i, 4.

Or all the graces, few more adorn and beautify the
Christian character, bring more glory to God, render more
happiness to the Christian himself, or make him more
agreeable to those around him, than patience. Men gen-
erally set their seal to this truth, though they possess not
the grace themselves, and commend it to others, though,
by so doing, they condemn their own practice. It is our
purpose to present, as we are able,

J. PaTiENCE, AND ITS PERFECT WORK.

Patience is a virtue which enables the Christian to bear
afflictions, temptations, persecutions, and pains -of every
character and degree, with calmness of mind—with an even
and unruffiled temper. It prevents all complaining, or
undue indications of what is suffered. There are constant
occurrences, which are calculated to harass and ruffle the
temper, unless the mind is under the influence of this grace.
Resignation is exercised only in bearing great ills, when
PATIENCE. 345
*

the dearest interests are concerned, It is a positive senti-
ment of conformity to the existing circumstances, be they
what they may. Patience applies only to evils that actually
hang over us, and ills from which we cannot be exempted;
and is connected with a firm trust in Providence, and a
reliance on the promises of God, which extends its views
to the future, and prepares us for the worst that may hap-
pen. It lies principally in the manner and temper of suf-
fering, and is, therefore, more than endurance—endurance
being the mere experiencing of suffering. Patience is
always a Christian virtue, as it is a suffering quietly that
which, under the circumstances, cannot be remedied; and,
as there are many such evils incident to our condition in
this state of trial, it is made one of the first Christian
duties. Patience is not a cold and careless insensibility to
present evils, nor an indifference to future good: it is called
‘¢a holy behavior in affliction.” Our Lord himself was
not insensible to his sufferings; nor should the Christian be,
though patience may keep the mind calm and steady in the
discharge of duty, under a sense of sore afflictions, and in
the delay of fond and cherished hopes.

Patience is sometimes called ‘long-suffering, or a
length of mind.” In this sense, it is directly opposed
to rash or hasty movements. Murmuring, complaining,
repining, carking care, and peevishness, are not only
weaknesses, but destructive vices—the outbreakings of our
unsanctified hearts. When patience has “its perfect work,”’
it secures the entire possession of the soul, in every circum-
stance which can have any possible tendency to discompose
it. Our Lord apprized his disciples of the dangers and
sufferings to which they would be exposed, and then added
the necessary exhortation, “In your patience possess ye
your souls.” Sore and heavy trials, long delays in our
deliverance, and the deferring of our hopes, often make our
hearts sick; but patience places a guard around us, and
346 PATIENCE.

keeps our souls calm and sedate, under all the complicated
afflictions we are called to endure. We are prone to form
hasty conclusions and rash purposes, and to judge from
present appearances; but patience forms its conclusions
after sober investigation, and acts neither from the force
of present troubles nor the suspension of desired good.
An impatient spirit charges the Lord foolishly, and ques-
tions the truth of his promises, when they are not fulfilled
in our own way, and at the time we have fixed for their
accomplishment. His mercy and goodness are called in
question because we are not exempted from afflictions.
The language of the impatient is, ‘* Will the Lord cast off
for ever? and will he be favorable no more? Is his mercy
clean gone for ever? Doth his promise fail for evermore ?
Hath he forgotten to be gracious? Hath he, in his anger,
shut up his tender mercies?’’ But the patient spirit endures
the trial, rests in the promises of God, and says, ‘* He that
hath delivered will yet deliver.” A patient endurance of
sufferings is not without tears; but these tears are shed in
hope. We may be deeply affected with all ills, and yet
cast down by none—quiet in the midst of the storm, and
free from alarm when tossed on the dashing wave, standing
still, and waiting to see the salvation of God. The fires
may burn; the waters may drown; we may be called to
mourn the loss of dear friends; all around us may be mur-
muring; but when the grace of patience is fully exercised,
all is made up in the Lord our God. ‘The due exercise of
patience, guards and fortifies us against all unlawful and
rash methods of securing our deliverance from dangers,
real or supposed, and hasty endeavors, by any means, to
obtain our wishes. Saul, by his rash and forced measure
to secure the favor of God, lost his kingdom. Patience
would have restrained him from unlawful expedients, and
disposed him to look for deliverance in God’s own time
and way: ‘He that believeth shall not make haste.”
PATIENCE.. 347

“The Lord will provide,” is the constant language of the
patient heart, under all trials and sufferings.

It is a most essential part of patience to enable us to per-
severe in the discharge of Christian duty. Nothing short
of a patient perseverance in the way of duty, can secure
the fulfillment of the promises made to us. However oner-
ous the duty, or whatever discouragements may arise, from
the pressure of afflictions, or from the delays in the be-
stowment of God’s promised gifts, the patient spirit is sub-
missive. The course of Christian duty must be perse-
vered in, whatever difficulties may attend- us, or whatever
it may cost us. When we become impatient, we become
weary and faint in our minds, and grow remiss. We must
count the cost, and then deliberately and vigorously resolve
to do our duty, however uncertain the results may appear.
All we can do, when difficulties and dangers are actually
present, or when we are threatened with them, is seriously
to consider—calmly to deliberate, and, after balancing all
matters, determine on a firm and faithful discharge of duty,
at any sacrifice. Satan may throw hinderances in our way,
the world may lay snares for our feet, and our own impure
hearts may resist; but in patience we must go forward in
the way of duty, resolved to conquer or die. When
patience has its perfect work, we are ready to undertake
hard and difficult services, if God calls us to the perform-
ance of them. Uniform steadiness of Christian conduct
sometimes obliges us to go upon ungrateful errands; but
we may not decline from any service of which we are
capable, however great and visible the dangers that await
us. Whatever is our duty must be eminently for the glory
of God, and for our present and future good, though we
cannot see how it can be, and should, therefore, be per-
formed without delay—without our stopping to ask for rea-
sons. What may be done to-day, may not be done to-mor-
row; and, therefore. if not done promptly, may not be done
348 PATIENCE.

at all. Opportunities to do all our duties come, and pass,
and return no more.

Patience prepares us to do our duty in good earnest.
All great things that have been done, were done by men
who were in real earnest—who labored with~their might;
and, ‘after they had patiently endured, they obtained the
promises.” When Israel was to be saved, a man was
chosen who was ready to sacrifice a kingdom and a crown
in so noble and glorious a work, ‘‘esteeming the reproaches
of Christ greater riches than the treasures of Egpyt.”
When they were to be led into the promised land, it was
by a man who followed the Lord fully, saying, «« We are
well able to go up and possess the land.’? When Jerusa-
lem was to be rebuilt, a man stepped forward who “ put
not off his clothes,”’ aided by a people patiently continu-
ing in well-doing. The Gospel was diffused by men of
patient spirit, who counted not their lives dear unto them,
that they might testify the Gospel of the grace of God.
«Be ye followers of them who, through faith and patience,
inherit the promises.’”’ The perfect work of patience is
necessary to the existence of a zeal which is according to
knowledge, and to the exercise of a diligence worthy of the
cause of Christianity.

The grace of patience enables us calmly to endure
temptation. It prepares us with composure to inquire for
the source of temptation. ‘Temptation is from the world,
the flesh, and the devil. God never tempts to evil. No
evil can proceed from him; for «God cannot be tempted
with evil, neither tempteth he any man.’”’ However numer-
ous and severe the temptations which come upon us,
patience enables us to suffer, without murmuring or com-
plaint, whatever God permits, and to suffer in the manner,
and for the time that may please him: «‘ Though now, for a
season, (if needs be,) ye are in heaviness, through mani-
fold temptations, that the trying of your faith, being much
PATIENCE. 349

more precious than of gold that perisheth, though it be
tried with fire, might be found unto praise, and honor, and
glory, at the appearing of Jesus Christ.” It leads us to
take the middle way between extremes, enduring, with an
even mind, sore and heavy temptations; not despising, or
making light of them, as if they were owing to chance, or
second causes, and were intended for no good purpose;
nor yet, on the other hand, being too much affected by
them, so as to sink under them. Patience does not exempt
us from feeling the force of temptation. It is nota state
of stoical insensibility. A patient mind is at an equal dis-
tance from fretfulness on the one hand, and dejection on
the other. We should consider that our heavenly Father,
when he gives us to suffering, ‘through manifold tempta-
tions,’’ intends it for our good, “that we may be partakers
of his holiness.”? One great end he has in view, in allow-
ing us to be tempted, is “the trial of our faith,” which is
tested by this process, ‘‘as gold is tried in the fire.” As
by the fire gold is purified, being separated from the dross,
so faith is purified by the fire of temptations. The more
our faith is purified, the more it is strengthened. A patient
bearing of temptation tends, also, to confirm in us ‘a lively
hope.” Hope is a firm and well-grounded expectation of
all the privileges of the children of God. ‘Blessed is the
man that endureth temptation; for when he is tried, he shall
receive the crown of life, which the Lord hath promised to
them that love him.” «To him that overcometh will I give
to sit with me on my throne, even as I also overcame, and
am set down with my Father in his throne.”” We shall
soon, if faithful, be made more than conquerors, through
Him who hath loved us, and given himself for us. And
remember, ‘*No temptation hath taken you but such as
is common to man: but God is faithful, who will not suffer
you to be tempted above that ye are able; but will with the
30
350 PATIENCE.

temptation also make a way to escape, that ye may be able
to bear it.”” God will always bring to us needful succor,
and, in his good time, save us from being overwhelmed, and
deliver us from all our fears. If we have a firm trust in our
compassionate Savior, he will defend us in the hour of
fiercest temptation—he will cover our heads in the day of
battle.

Again: patience fortifies us against persecutions, and
prepares us to meet them without injury. When bitter-
ness of spirit breaks out in bitter words and reproaches
from our enemies, when we are in their presence, or in
saying all manner of evil against us when we are absent,
patience enables us to bear it all, without indulging in a
spirit of revenge—to bear it even with meekness, returning
love for hatred, blessing for cursing, soft words for railing,
and good for evil. That patience which enables us thus to
bear tormenting, and harassing persecutions, has something
in it more than human. It is not shown in a few cases
only, or merely in light cases of trial; but it is so general,
and so constant, and, at the same time, so astonishing in its
effects, as to attract the attention and excite the surprise of
our enemies themselves, and frequently to produce relent-
ings in the hearts of our most violent persecutors; for
when we possess our souls in patience, we endure all per-
secutions—not some—not most, but absolutely all, of every
kind and degree, and from every quarter. With whatever
of injustice, malice, or cruelty they may be inflicted, we
bear all calmly, rejoicing ‘‘that we are accounted worthy
to suffer for Christ.” We call nothing intolerable. We
never say, until we have been put fully to the trial, «« This is
too. hard—this is not to be endured.”’ We can not only do,
but we can suffer all things, ‘‘ through Christ which strength-
eneth us.”” And all we are called to suffer in so good a
cause, and for the sake of Christ, is not too much for
PATIENCE. 351

patience to bear. It-is calm in the midst of the fiery fur-
nace—* Many waters cannot quench it, neither can the
floods drown it’’—it triumphs over all.

Patience, also, prepares us to wait calmly—in every
possible condition in which the dispensations of Provi-
dence or grace can place us—God’s own time and way of
a change of circumstances. Long delay in his interposi-
tion in our deliverance from extreme suffering, requires the
full exercise of patience. Under a long train of afflictions—
of sorrows, trials, and bereavements, a man without this
grace would become distracted, or sink into sullen despair.
An unenlightened heathen, filled with rage and disappoint-
ment, would curse his gods, plunge the dagger to his heart,
and thus steal away from his troubles. But there is, in the
meekness and resignation with which Christian patience
fortifies us in the day of trouble, something very different
from such disappointment, despair, and rage. It is true
that some kind of patience or submission is found in most
of men; but not such as genuine piety produces. The
patience of the men of the world is a submission to fate,
and a patience of despair. But ours is ‘the patience of
hope ;”’ and while we possess our souls in Christian pa-
tience, which bears long, and waits God’s good time, we
bless the hand that gives, the hand that takes away, and the
hand that will deliver, and finally place the crown of life
on our heads. We may not see how, or when we are to
be saved; but patience says, ‘‘ Stand still, and see the salva-
tion of God.”” A rich inheritance awaits us: our names
shall continue when the annals of history, where the names
of our enemies are registered, shall be destroyed—our
reward shall be an unfading crown—our memorial will en-
dure forever. If the work of patience in us is found to be
perfect, we shall glorify God in the exercise of the grace
which his hand has planted, which his Spirit has watered,
and which his providence has permitted to be exercised in
352 PATIENCE.

the long-protracted endurance of sufferings, in the calm
waiting for a release from them, and for the long-deferred
object of our fondly-cherished hopes, when our great De-
liverer shall say, «* Well done, good and faithful servants.”

We propose to notice,

Il. Tue RESULT OF THE PERFECT WORK OF PATIENCE:
«That ye may be perfect and entire, waniing nothing.”’

God often, for wise purposes, puts our faith and graces to
the trial, and, in various ways, and by means of his
own choosing, tests our religion. If we stand firm in
such trials; we give evidence that our religion is sound.
The perfection referred to, may be a thorough knowledge
of the whole will of God concerning us, and an entire
willingness to do and suffer every part of his will, and the
possession of every grace which adorns the true believer.
Dr. Clarke thinks the expression is borrowed from the
sacrifices under the law, and remarks: ‘The victim was
perfect that was perfectly sound, having no disease; it was
entire, having all its members—having nothing redundant—
nothing deficient. Be, then, to the Lord what he required
his saerifice to be; let your whole heart, your body, soul,
and spirit be sacrificed to the Lord of hosts, that he may
fill you with all his fullness.” Mr. Wesley gives us the
sentiment in the following language: ‘‘Is the perfect work
of patience any thing less than the perfect love of God,
constraining us to love every soul of man, even as Christ
loved us? Is it not the whole of religion—the whole mind
which was also in Christ Jesus? Is it not the renewal of
our souls in the image of God—after the likeness of him that
created us? And is not the fruit of this, the constant resig-
nation of ourselves, body and spirit, to God—entirely
giving up all we are, and all we have, and all we love, as a
holy sacrifice, acceptable to God through the Son of his
love? It seems this is the perfect work of patience, con-
sequent upon the trial of our faith.”
PATIENCE. 353

These learned and pious authors warrant us in believing
that the apostle means, by the perfection referred to in the
text, personal holiness, or entire sanctification. We may
be allowed to make another quotation from Mr. Wesley, as
he has expressed the sentiment better than we can give it in
any language of our own. He says: ‘** That ye may be
perfect.’ The apostle seems to mean by this expression,
ye shall be wholly delivered from every evil work—from
every evil word—from every sinful thought—from every
evil desire, passion, temper—from all inbred corruption—
from all remains of the carnal mind—from the body of sin;
and ye shall be renewed in the spirit of your minds, in
every right temper, after the image of Him that created you
in righteousness and true holiness. Ye shall be entire.
This seems to refer not so much to the kind, as to the de-
gree of holiness: as if he had said, ye shall enjoy as high a
degree of holiness as is consistent with your present state of
pilgrimage.”’” When all this work of grace is accomplished
in us, then patience has its full effect. The immediate
fruits of patience, thus produced in the heart of the believer,
made perfect and entire, are peace, joy, hope, and love.

This peace is not that glorious rest which remains for
the people of God in his immediate presence; nor is it’a
rest, or outward deliverance from the troubles to which we
are exposed. It is inward peace—* the peace of God which
passeth all understanding’—a calmness and serenity of
spirit—a tranquility of soul which human language cannot
express—a peace which God only can give—‘‘a super-
natural sentiment—a divine test of the powers of the world
to come:”’ ‘Being justified by faith, we have peace with
God, through our Lord Jesus Christ.” It is the peace
which our Lord bequeathed to his disciples, when he said,
‘Peace I leave with you; my peace I give unto you; not
as the world giveth, give I unto you;” “Let not your

heart be troubled, neither let it be afraid.’”” The world can
30%
354 PATIENCE,

afford no such peace—the powers of earth and hell com-
bined cannot destroy nor take it away. Storms may drive,
waves may beat upon us; but they shall not break our
peace; for we are founded upon a rock. Our hearts and
minds are kept serene at all times—in all places—in ease or
pain—in sickness or health—in riches or in poverty. We
are always happy in God, because in every state we have
learned to be content.

Another of the fruits consequent on the perfect work of
patience, is “joy in the Holy Ghost,’’ #* Joy unspeakable.
and full of glory,”’ is wrought in our hearts by the power
of the blessed Spirit of God, while we patiently endure
the trial of our faith. It is no sudden flow of the spirits,
or momentary transport; but it is a state of mind in which
we rejoice always, with an even, solid joy, which arises
from a clear witness of the Spirit of God, that we are his
children. Our rejoicing is “the testimony of a good con-
science.’ Here, then, is the ground and nature of our
joy, because we have the experience in our own hearts:
«My soul doth magnify the Lord, and my spirit rejoiceth
in God my Savior.’”’ It is our privilege to “‘ rejoice ever-
more ’’—to be happy always, and in every condition in life.
The religion of our Lord Jesus Christ, when it fills our
hearts, removes misery and distracting cares, and fills us
with joy. ‘He that hath God for his portion may con-
stantly exult in the Lord—he may rejoice in the Lord ever-
more.’”’ ‘ We rejoice in hope of the glory of God.”

Hope is another fruit of patience, when it so works that
we become “perfect and entire.’ Christian hope is a
lively expectation of future good, connected with a pure
desire for true happiness, such as God only can give. It is
a joyous prospect of that crown of glory which is reserved
in heaven for us. Hope keeps us steady on the raging sea
of life, and preserves us from striking upon the fatal rocks,
either of presumption on the one hand, or despair on the
PATIENCE. 355

other. Though the world in which we live is agitated, and
our course is dangerous at every step, in hope we look for-
ward, and remember that the storm of life will not continue
long, and that it will end in triumph. Our hope is fixed
upon everlasting life—we ‘rejoice in hope of the glory of
God ;” and this «glory of God” is our endless inheritance—
‘£an inheritance incorruptible, undefiled, and that fadeth not
away ; reserved in heaven for us.’’ This hope is ‘a lively.
hope ’’—a hope full of immortality and eternal life. It is
‘as an anchor of the soul, both sure and steadfast;’’ being.
founded on the truth and goodness of God. And our
inward experience, wrought by the perfect work of patience,,
proves most satisfactorally to us, that we have not misap-
plied our hope, nor exercised it on an improper object.

Of all the fruits or effects of patience, none is so impor-
tant, and so powerful in its influence, as love. Indeed,
love is the spring of all true happiness. It is a divine prin-
ciple, implanted in the heart by the Holy Spirit, whereby-
we reverence, esteem, desire, and delight in God as our
chief good. Love to God, includes a knowledge of his
character, an esteem of his excellences, and a due consid-
eration of what he has done for us. ‘We love him be-
cause he first loved us.”’ It is from the Scriptures that we
are to form our ideas of the love of God to us, and of the
love he claims in return. Love is there described in all its
purity and simplicity; and the true marks by which it is
known are there given. It is sincere, fervent, constant,
and progressive. Love to our neighbor is an inclination to
seek the happiness of our fellow-man in every possible
way, and by all lawful means. ‘Love is the fulfilling of
the law;”’ “The end of the commandment, is, charity out
of a pure heart.”” When we love God for his own sake,
and for his merciful dealings toward us, and contemplate
his perfections and glories as the highest and most interest-
ing objects of our thoughts and affections, we are not to love
356 PATIENCE.

him only, but supremely. We are commanded to love ‘our
neighbor as ourselves; that is, we must love all men, so as
to desire and labor for their happiness and welfare, as sin-
cerely and steadily as our own. We are not only to love
our friends, and Christian brethren, but our enemies, ‘as
Christ hath loved us, and given himself for us.’ When
the love of God and man rules our hearts, we are prepared
for all the arduous duties, and distracting cares of life, and
to meet without murmuring every event of the general and
special providence of God. Love keeps our souls in con-
stant and unwavering fellowship with God, and molds and
fashions all other passions and affections of the heart into
conformity with his will. It renders all sacrifices and suf-
ferings for the sake of Christianity pleasant. Christ’s
yoke becomes easy, and his burden light. The constant
language of the heart, when our love is pure in its princi-
ple, and supreme in its degree, is, ‘‘ Whom have I in
heaven but thee? and there is none upon earth that I desire
beside thee.”

When we are disappointed, either in not receiving the
good we expected, or if, when we have received what we
desired, it does not meet our fond expectations, we think it
would have been better if Providence had ordered it other-
wise; and we become fretful and peevish. There can be
nothing more hurtful to our minds, dishonoring to God,
nor more destructive to our happiness. And all this is
because we do not let patience have its perfect work. A
want of patient submission to the will of God, and of for-
titude of soul under the varied events of Providence, with
a disordered state of the passions, betrays great weakness
of mind, and is unworthy of the Christian believer. When
we afterward reflect calmly upon these distractions of
thought, and ruffles of temper, it creates new and greater
troubles of mind. Such impatience is not only hurtful to
us, but Sinful before God: it is fretfulness at his ways—
PATIENCE. 357

weariness of his government, because we cannot resist and
cast off the yoke. Then we suffer only because we cannot
help it—we would rebel if we could, and resist Providence
if we had the power. Indulging in such tempers, we
become so impatiently angry with God, that we wish for
the power to pull the reins out of his hands, to take our
cause into our own. When we become impatient, and
allow ourselves to be broken from our anchorage, and
driven off by the winds of adversity, and lose our own
way, and our hearts become wrong, we think every thing
about us is out of its proper place—that every person we
see, and with whom we have to do, is wrong; and even
sometimes we conclude that the all-wise God has mistaken
his plans, and that he turns the wheel of providence the
wrong way.

It is only when we are made “perfect and entire,’’ by
the perfect work of patience, that we estimate the incom-
parable excellence and advantage of this Christian grace.
It is a most lovely virtue—a grace which commends us to
God, and keeps us his. It guards our faith, and serves as a
protection to all the other graces. Our present condition,
and the state of things in which we are placed, renders the
exercise of it absolutely necessary, if we would live in the
enjoyment of true happiness here, and be conducted to
everlasting life hereafter. If we could be exempted from
all suffering in this world, then there would be no need of
patience; indeed, there would be no place for its exercise.
But all men, high and low, rich and poor, free and bond,
saint and sinner, from the king on his throne to the beggar
at his gate, are doomed to labor, sorrow, pain, and tribula-
tion. The most elevated state of piety pleads no exemp-
tion from afflictions in this life. Many evils admit of no
remedy but the perfect work of patience; hence, every
Christian needs this remedy. ‘He that endureth to the
end shall be saved ;”’ but shame, everlasting contempt, and
358 PATIENCE.

ruin must cover us, if we lose our patience, and refuse
submission to the Almighty. It is an armor that is proof
against all assaults: it bridles our tongues when we would
murmur or repine: it resirains our hand when we would
grasp the ‘chastening rod,’’ and dash it from us. And
when it makes us “ perfect and entire,”’ it makes us like
God, conforms us to the image of Jesus Christ, and
teaches and prepares us to ‘follow those who, through
faith and patience, inherit the promises.”

We have thus noticed some of the excellences and
advantages of patience; and, as they are so desirable,
and so essential to real happiness, it is for our best
interest to give ourselves to ihe pursuit and constant
practice of so noble and glorious a virtue. The exam-
ple of the saints of past times is worthy of our imitation.
If we look at their faith and patience, and see how they
finally triumphed and obtained the promised rest, it will
encourage us to patient endurance, alleviate our sorrows,
ease our burdens, and give us rest even in the house of our
pilgrimage. We should, also, contemplate and adore the
long-suffering of God, and imitate into our daily prac-
tice the patience of Jesus Christ, who ‘‘endured such con-
tradiction of sinners against himself.”

We must at no time, nor under any circumstances,
Oppose our objections to the trials which our heavenly
Father permits to come upon us, and indulge ourselves in
saying, ‘ We could bear any other trial but this; or, if we
had been touched in any other place, or in any other way,
we could have borne it patiently. If the trial had come
from our open and avowed enemies, we might have been
prepared for it; but it was from our professed friends, and
we were taken by surprise. If we could see any way of
deliverance at last, we could submit to it; but, O, our trials
must continue—our evils are incurable—we must live and
die in distress; or, if these afflictions did not render us
THE CHRISTIAN’S HOPE. 359

unable to perform the duties of life, or meet the calls of the
Church, we could bear them calmly and without com-
plaint; but we are rendered useless and utterly unprofita-
ble. And, above all, if we could only have that peace,
and enjoy that consolation which other Christians enjoy,
and which the promises of the Gospel assure us God has
reserved for the afflicted in times of tribulation, we could
suffer contentedly; but, O, we have more to suffer than
any other—we shall surely fall, and we may as well fall
soon as late.’ But we greatly wrong the providence of
God, grieve his Holy Spirit, and bring wretchedness upon
ourselves, by indulging in such peevish and fretful thoughts
of God, and by opening such inlets to sorrow. Faith in
God, and the perfect work of patience, will preserve us in
every trial, and prepare us to answer every question of
doubt. If we repose firm and steady trust in God, who is
wise, and strong, and good, storms may arise—we may be
tossed on the billows—the tumultuous and raging waves,
dashing against us, may threaten to overwhelm and destroy
us; but the waves and billows will only rock us to rest
eternal.

SERMON XXV.
BY REV. BENJAMIN LAKIN.
THE CHRISTIAN’S HOPE. =

‘Beloved, now are we the sons of God, and it doth not yet appear
what we shall be: but we know that, when he shall appear, we shall
be like him; for we shall see him ashe is. And every man that hath
this hope in him purifieth himself, even as he is pure.” 1 John iii, 2, 3.

In the first verse of this chapter, St. John calls upon us
to behold the infinite love of God to sinners of Adam’s
race—that from sinners. they should be made friends by
360 THE CHRISTIAN’S HOPE.

virtue of the great atonement, and through the agency of
the Holy Spirit—that they should become the sons of
God, by faith in Christ Jesus. And between those who
are thus born of God, and the children of the wicked
one, there is so great a difference, the world is as ignorant
of their real character as it is of Christ: ‘« Therefore, the
world knoweth us not, because it knew him not.’’ Then he
gives us the text, ‘‘ Beloved, now are we the sons of God.”
Even while dwelling in bodies subject to innumerable infir-
mities, and many and various temptations, and sore buf-
fetings of Satan, God owns the believer for his child, and
treats him as such. Yet there are greater blessings and
privileges for him; for ‘it doth not appear what we shall
be.” The text leads us to consider three things:

I. Tue Curistian’s CHaRacTErR.

II. THe CurtsTIan’s HOPE.

Ill. Tuer inFLUENCE oF HIS HOPE.

I. The Christian character is something more than a
profession of religion; for a man may profess religion, and
be a stranger to the regenerating grace of God, whereby he
is formed anew in Christ Jesus; for Christians are ‘born
not of blood, nor of the will of flesh, nor of the will of
man, but of God.’’ This high privilege is not to be
obtained by human power, but by an operation of the
Spirit of God, whereby the soul is renewed in righteous-
ness and true holiness, after the image of God. In order
to attain to this high privilege, the sinner must repent of his
sins, know and feel his wretchedness in consequence of his
transgressions against God’s law, and return to God with
weeping and supplication, not pleading his own merits or
good deeds, but confessing his sins—his depravity and
alienation from God. He must feel his inability to save
himself from his wretchedness, and acknowledge that he
must have help from heaven, or be undone for ever. In
this situation, Christ is presented to him as a Savior able
THE CHRISTIAN’S HOPE. 361

and willing to save all that come unto him. He is now
brought to believe on Christ for salvation, and obtains the
pardon of his sins; and, at the same time, the Holy Ghost
renews his nature, and he is made a child of God, by faith
in Christ; and God sends forth the Spirit of his Son into
his- heart, erying, ‘* Abba, Father ;”” and being a son, he is
an heir of God, and a joint heir with Christ. As an heir
of God, he is entitled to all the blessings God has to
bestow ; and being a joint heir with Christ, he is interested
in all the glories of his human nature. Yet, though so
highly privileged, ‘it doth not appear what we shall be;
but we know that, when he shall appear, we shall be like
him; for we shall see him as he is.’”’ This leads us to
notice,

Il. The Christian’s hope.

Hope is composed of desire and expectation, and always
has for its object some desired good, and a2 good unseen and
future. The Christian’s hope is not of a temporal, but of a
spiritual nature, and rests on some promise of God that he
will bestow on us the good desired. We may observe, this
is not a hope that he is converted—that his sins are forgiven,
and he born of God; this is not future; for he hath the
Spirit of God bearing witness with his spirit, that he is
born of God; and this he knows, also, by the love of God
being shed abroad in his heart, which causes him to rejoice
with joy unspeakable and full of glory. But there are
objects of hope in this life. We are subject to many
temptations and tribulations—we have many sorrows and
sufferings to pass through; but in all these God hath prom-
ised a support in them, and deliverance out of them. Here
hope becomes as an anchor to the soul, sure and steadfast,
and cast within the vail. In the most gloomy appearance,
the promise of God cheers, and hope revives, and the
believer is kept unmoved in all the storms of life. But the

hope referred to in the text extends beyond the grave. It
31
362 THE CHRISTIAN’S HOPE.

is founded in the union between Christ and his members,
attended with a belief that, when Jesus comes, God will
bring them with him. ‘There are several points in this
object of the Christian’s hope.

1. The appearing of Jesus, when he shall appear in the
glory of the Father. When he made his first appearance,
it was in the weakness of a man: his next appearance will
be in the glory of God. He will, also, appear in glorified
humanity—that very nature which suffered on Calvary,
was laid in the grave, and rose again the third day, and
ascended into heaven. We hope to see him, who was
treated as a malefactor to rescue us guilty wretches, that
we might be made the sons of God.

2. The Christian is in hope that, when Jesus appears, he
shall be like him in his glorified body. He desires and
expects, from the promises of God, to be as he is. Then,

“ Arrayed in glorious grace,
Shall these vile bodies shine,
And every shape, and every face,
Be heavenly and divine.”
We see him as he is, and these vile bodies shall partake of
all the glories that Jesus, as a man, is invested with; for he
will fashion them like unto his glorious body. How far
doth this exceed the glories of the world!

II. The influence of this hope.

He “ purifieth himself even as he is pure;’’ he takes no
man for a copy, to follow, any farther than he follows
Christ. The text supposes, there are the remains of
depravity in those who are justified and born again. ‘They
are but ‘little children,” and are exposed to be drawn off
by the allurements of the world, and temptations of the
devil. But though the Christian many times feels some-
thing of sin remaining, in general, when he is justified, for
a time, the remaining depravity is so far suspended, that he
feels it not, and is often amazed to hear professors speak of
THE CHRISTIAN’S HOPE. 363

the remains of sin; for he has felt nothing of it. Still under
some well circumstanced temptation, he finds the remaining
corruption of his heart ready to close in with the tempta-
tion, perhaps, to pride, anger, envy, the love of the world,
or a desire to please men. He is now tempted to think he
has been deceived, and that experience is a delusion. This
continues fora longer or shorter time, as God sees fit to
try him. When his gracious design is accomplished, he
brings deliverance; and perhaps the first discovery, in order
to his deliverance, is, that though sin remains, it does not
reign; that it is his pain, and not his guilt. This gives
him some encouragement. The next discovery is, that
there is a fountain opened in the house of David for sin and
for uncleanness, not only for the pardon of sin, but the
removing of uncleanness from the heart. He then discovers
that, if he walks in the light, as God is in the light, and has
fellowship with his brethren, the blood of Jesus Christ, his
Son, cleanseth from all sin. He walks in the light—he
attends to the ordinances of the Lord—he reads—he hears—
he prays; but the end is not obtained. He is now almost
ready to sink in despair—he has done all he can, and, thus
far, he has been seeking sanctification by works. Indeed,
man is prone to seek the salvation of God, in every degree,
by works, but in that way fails of the end. New light
breaks upon his mind—he sees, as he was justified by faith
in the death and sufferings of Christ, he must now be sanc-
tified by the same means. He believes in the blood of
Christ to cleanse from all sin—he ventures his soul upon
it—he is cleansed—the Spirit bears witness to the fact by
filling it with all the fruits of the Spirit—with the perfect
love of God and man. He is now happy, rejoicing in the
God of his salvation, and is qualified for all the blessings
that God hath in reserve for them that love him.
364 THE FRUITFUL FIELD;

SERMON XXVI.
BY REV. GEORGE W. WALKER.
THE FRUITFUL FIELD, AND BARREN WASTE.

“ For the earth which drinketh in the rain that cometh oft upon it,
and bringeth forth herbs meet for them by whom it is dressed, receiv-
eth blessing from God: but that which beareth thorns and briers is
rejected, and is nigh unto cursing; whose end is to be burned,” Heb.
vi, 7, 8.

The figurative language of Seriptime may, in some
instances, render its true import somewhat obscure; but
when it comes to be properly explained, and rightly under-
stood, it exhibits the truth in the most interesting form, and
has a peculiar tendency to fix it in the mind. May these
observations be verified, while we attempt to explain and
enforce this highly figurative passage! The design of the
apostle, in this place, appears to be, to set forth,

I, THE EXCELLENCY AND NECESSITY OF THE GosPEL,
DISPENSED 1N THE MINISTRY OF THE WORD.

In order to do this the more clearly and forcibly, he
compares it to rain, which softens, refreshes, and fructifies
the earth: causing it ‘‘to yield seed to the sower, and
bread to the eater.”” ** For the earth which drinketh in the
rain that cometh oft upon it, and bringeth forth herbs meet
for them by whom it is dressed.”? In this we are taught,
that, as the seasonable showers of rain are to the earth, so
is the influence of the Gospel intended to be to the moral
world.

That we may be properly impressed with the beauty and
strength of this figure, let us direct our attention, for a few
moments, to the vast importance and indispensable neces-
sity of the showers and dews of heaven to the earth. But
for these, it would cease to yield its annual harvest, for the
supply of man and beast. The most fruitful fields and
gardens would become barren wastes; the fountains would
AND BARREN WASTE. 365

cease to send forth their refreshing streams; there would
be no grapes upon the vine, nor olives, nor figs upon the
trees; the herds would be cut off; the bleating race would
perish, the song of the bird would cease, and the spirit of
man would sink within him. So it is, where the Gospel is
not preached in its purity—where the Bible is not known,
and Christianity exerts no influence, or where persons
refuse to receive the seed of the Gospel, or where it is
received by the way-side, on stony ground, or among
thorns; and, consequently, yields no fruit. In all such
places, there exists a moral desolation. Infidelity, with
its hydra-head, stalks abroad in the light of the sun,
sowing the seed of the bottomless pit, which soon pro-
duces its legitimate fruit, called, in the text, ‘thorns and
briers.”” There is every evil word and work—pride, van-
ity, ambition, avarice, inordinate affection, ingratitude, dis-
obedience to parents, profanity, lying, theft, and murder.
The truth of God is denied, the Son of God crucified
afresh, and the long-suffering of God made an argument
against his very being. ‘‘ Because judgment is not speedily
executed against an evil work, the hearts of men are set in
them to do evil.”

But, to keep to the figurative language of the text, we
must notice, briefly, some of the benefits to the earth, of
the “rain that cometh oft upon it.’ Under its influence,
many portions of the earth are made exceedingly fruitful ;
yielding, abundantly, grass for the cattle, and herb and
grain for the service of man. The valleys are thickly
crowded with corn; the orchards bend beneath their rich
autumnal fruits; the meadows are clad in green; the foun-
tains send forth their cooling streams; the song of the birds
is heard in the fields and groves. All nature is cheerful,
and innocently gay. The rolling year fills her horn of
plenty, to supply the temporal wants of man. The apostle

would teach, that God has not only provided for the wants
31*
366 THE FRUITFUL FIELD

of man as an animal, but, also, as an immortal spirit, by
sending him the Gospel, in all its fullness. This proffers
eyes to the blind, ears to the deaf, speech to the dumb,
health to the sick, liberty to the captive, salvation to the
lost, and life to the dead. The Gospel, when embraced,
brings pardon to the guilty, regeneration to the depraved,
purity to the unclean, wisdom to the ignorant, and strength
to the weak—gives power over temptation, victory over
death, a glorious resurrection, and a blissful immortality in
the world to come. The apostle also brings to view,

II. Gop’s CARE AND MORAL CULTURE OF THE WORLD:
“ Bringeth forth herbs meet for them by whom it is
dressed.”

Here we are to understand, that, as the husbandman cul-
tivates his fields with great care and diligence, looking
forward with desire and expectation to the time of harvest
for a suitable return, so God is engaged for the salvation
and happiness of man. In the figurative language of Scrip-
ture, the world is called the field, and the Lord the husband-
man. The Church is spoken of as a vineyard, over which
the Almighty exercises a special supervision, and of which
he takes all possible care; so much so, that he challenges
all whom it may concern, to show what more he could do
for his vineyard, that he has not already done. But who
can correctly estimate God’s benevolence, as manifested
toward our world? No angel mind can comprehend it.
Still we ought to meditate upon it, and gain as enlarged
views of it as we are able. We should look into the reve-
lation which God has made of his mind and will, through
the instrumentality of prophets, evangelists, and apostles,
and which contains 2 perfect system of law, morality, and
religion, and sets the whole duty of man, in reference to
his Maker, himself, and his fellow-intelligences, in the
clearest light imaginable: ‘*Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all
AND BARREN WASTE. 367

thy strength, and with all thy mind; and thy neighbor as
thyself.” In this great work the Holy Spirit was engaged,
through the long lapse of many ages—shedding light, and
imparting knowledge to men, as they were willing to
receive. In this work, God has, also, employed the holy an-
gels—sending forth the glorious attendants of his throne,
as the interests of his kingdom and the necessities of man
required—thus keeping up a blessed intercourse between
his throne and this revolted world. But God’s care for our
fallen world is more fully seen in ‘his unspeakable gift ”»—
the gift of his only-begotten and well-beloved Son—* the
brightness of his glory, and the express image of his per-
son’’—to be made flesh and dwell among us—to be a man
of sorrows and acquainted with grief—a homeless stran-
ger—a houseless wanderer, in a world himself had made—
to be mocked, insulted, reviled, and, finally, to bear the sins
of the whole world in his own body on the tree. O, who
can tell the agonies of the cross! There the blessed Re-
deemer was suspended between the darkened heavens and
trembling earth—in pain extreme—in suffering beyond all
human conception, for the space of three dreadful hours—
when he said, “It is finished: and he bowed his head, and
gave up the ghost.”” At this all nature felt strange pangs,
which made the earth tremble to her deep foundation, rent
in twain the temple’s vail, burst the mighty rocks, opened
the graves, and awoke the sleeping dead. The centurion’s
marble. heart felt the mighty shock, and he exclaimed,
“Truly, this was the Son of God.” Jesus was taken from
the cross, and laid in the tomb. Then it was that the sun
of hope seemed to go down upon the world. Had Christ
perished in the grave, all our hopes of immortality must
have sunk, and perished with him. But it was not possible
that death should hold Immanuel. Hence, on the morning
of the third day, he overthrew the king of terrors upon his
throne of skulls, and arose, triumphantly, in all the fullness
368 THE FRUITFUL FIELD

-of his Godhead, pouring a flood of light upon the graves
of all the saints, and planting the flowers of an eternal
spring in the wintry territories .of the dead. Having
showed himself alive, after his passion, by many infallible
proofs, from Bethany, not far from the place where, a
short time before, he had been apprehended, bound, and led
away as a captive, he ascended up on high, as a triumphant
conqueror, dragging death, hell, and the grave at his chariot-
wheels, to appear in the presence of the Father, as the
great, eternal advocate of man, and to dispense the mercies
and blessings secured by his death and powerful interces-
sion, to all who will receive and improve them. Thus it
appears that angels, good men, and the triune God, are all
engaged in the most unwearied efforts in behalf of this
poor, fallen world.

“TIL. Tue RETURNS WHICH THOSE MAKE UPON WHOM THIS
CARE AND LABOR IS BESTOWED.

Some bring forth fruit. The apostle compares such, in
the text, to ‘‘the earth, which drinketh in the rain that
cometh oft upon it, and bringeth forth herbs meet for them
by whom it is dressed.”” Where the Gospel is preached
in its purity, there are but two characters, or classes of per-
sons—believers and unbelievers—the faithful and the un-
faithful. ‘The people who answer God’s care for them, are
such as receive the seed of the Gospel in honest hearts,
and bring forth the fruit thereof—thirty, sixty, or a hundred
fold. The true Christian has a relish for the word of God.
It is as living water to his soul. While he sits beneath the
droppings of God’s sanctuary, he is refreshed as with the
dews and showers of heaven—he is strengthened with
might in the inner man, and brings forth the fruits of holy
living—he becomes prepared for every good word and
work—is steadfast, immovable, always abounding in the
work of the Lord. He acknowledges God in all his ways;
seeks not his own glory, but the glory of God; presents
AND BARREN WASTE. 369

himself—his soul, and body, and all that he has, a living
sacrifice to God, which he deems his reasonable service.
All such answer God’s care and cost for them. But those
who refuse to receive the seed of the Gospel, and those
who receive it by the way-side, on stony ground, or among
thorns, bear no fruit; but are like the dry desert—a barren
waste; or, worse, they yield a never-failing crop of noxious
weeds, thorns, and briers, and are ‘‘rejected—are nigh
unto cursing, and their end is to be burned.’ Is not this
the miserable condition of many Gospel hearers and nom-
inal Christians of the present day? Lord, help all to ex-
amine themselves !

IV. THE PRESENT CONDITION OF THE TWO CHARACTERS
UNDER CONSIDERATION.

One receiveth blessing from God; the other is rejected,
and is nigh unto cursing. We have seen, that the humble-
living, obedient Christian, is, to God, as the rich products
of the well-cultivated field are to the husbandman. And,
as the husbandman views, with interest and delight, the
fruits of his fields and gardens ripening for the harvest, in
like manner, but in a higher degree, does the Lord look
with delight, and smile with approbation upon the plants of
his own right hand planting; while, under the influence of
the early and latter rain of his grace, and the genial rays of
the Sun of righteousness, they are growing and ripening for
the great harvest of the world. But the Lord not only
looks with delight and approbation upon the people who
thus improve his mercies—he also blesses them. True,
they may not possess much of the riches and honors of
this world; but what of that? Are there not other, and
greater blessings, which the Lord can bestow—even riches
and honor which are eternal? And we are taught, that the
“little that a righteous man hath, is better than the riches
of many wicked.”” «A man’s life,” and so of his happi-
ness, *‘consisteth not in the abundance of the things which
370 THE FRUITFUL FIELD

he possesseth ;”’ but «the blessing of the Lord resteth upon
the tabernacle of the righteous,’ and “it maketh rich, and
he addeth no sorrow with it.’ Even what are called
afflictions, work out for him ‘a far more exceeding and
eternal weight of glory;” and he ‘hath hope in his
death.”

‘But that which beareth thorns and briers is rejected, and
is nigh unto cursing.” This is the dreadful condition of
all who do not improve the grace of God. They are
rejected—they are not included. in the number of his faith-
ful and elect children—they are vile, unfit for the use of the
great and good husbandman, unworthy to be gathered with
the precious fruits—they are as obnoxious in the sight of
God as thorns and briers are to the husbandman; nor will
he take them into the garner above, any more than the hus-
bandman would take these into his bosom as precious fruits.
But ‘they are not only’ rejected, they are also nigh unto
cursing. This is about to fall upon them in the very way
in which they chose to sin against God. The Jews will-
fully closed their eyes against the light which Jesus shed,
stopped their ears to exclude the sound of his voice, stiff-
ened their necks against his arms of mercy, and hardened
their hearts against his ‘tears of sympathy and kindness.
What they thus willfully did against themselves and against
God, he judicially sealed upon them, and left them to work
out their own damnation with greediness. Thus it is, and
thus it will be to the end of time. God is angry with the
wicked every day. They set their hearts upon folly and
dissipation, and promise themselves long life and many a
delicious feast of sinful pleasure. Their morning is fair,
their sun shines with unrivaled splendor, and they lanch
forth on the ocean of life for a long voyage of pleasure; but
ere they are aware, they have passed discretion’s mark, the
tempest scowls, the surges roar, blot their fair day, and
sink them in the deep. ‘The happiness they sought always
AND BARREN WASTE. 371

vanished at their approach, and the misery they would have
shunned is now upon them in all its terrific forms.

V. THE FINAL DESTINY OF THESE TWO CHARACTERS.

That which, after innumerable showers have descended
upon it, and, after all God’s care and culture, remains bar-
ren and unfruitful, or, worse than such, brings forth nothing
but briers and thorns, is not only rejected, and nigh unto
cursing, but its «‘end is to be burned;’’ but that which
bringeth forth herbs meet for them by whom it is dressed,
receiveth blessing from God. This, to our mind, is one of
the many portions of holy writ which shows the awful dif-
ference that must eternally exist between the holy and the
unholy in a future state. Here the wheat and the tares
grow together; but there is a time coming when they shall
be separated, even as the husbandman separates the pre-
cious fruits from the thorns and briers. But there are some
who profess to believe and teach, that all the thorns and
briers will finally become wheat; if not in this life, they
will in the next; that is, all shall finally become holy
and happy in another world, whatever be their moral course
in this—no matter whether they now walk in the King’s
highway of holiness, having their souls adorned with all
the graces of the Spirit,-or whether they rush on in the
filthy ways of pollution and crime, perverting the tender
mercy and long-forbearance of the Lord—all—all shall
finally behold the King in his beauty, and be for ever pres-
ent with the Lord. Who that, in his senses, has ever read
the word of God, and observed the dispensations of his
providence, can believe this? Surely they who can, must
be capable of believing any thing but the truth.

We are taught, in the text, that the end of that which
beareth thorns and briers is to be burned. What we are to
understand by this burning, and the kind of fire, may be
learned from other passages of Scripture: «Let both grow
together until the harvest, and in the time of harvest I will
372 THE FRUITFUL FIELD

say to the reapers, Gather ye together first the tares, and
bind them in bundles to burn them: but gather the wheat
into my barn:” ‘‘As therefore the tares are gathered and
burned in the fire; so shall-it be in the end of this world.
The Son of man shall send forth his angels, and they shall
gather out of his kingdom all things that offend, and them
which do iniquity; and shall cast them into a furnace of
fire: there shall be wailing and gnashing of teeth.” We are
told that they shall be burned with * fire unquenchable ”’—
that “the smoke of their torment ascendeth up for ever and
ever”’—that ‘‘their worm dieth not, and the fire is not
quenched :” ‘For behold, the day cometh, that shall burn
as an oven; and all the proud, yea, and all that do wickedly,
shall be stubble: and the day that cometh shall burn them
up, saith the Lord of hosts, that it shall leave them neither
root nor branch.”” They shall neither grow nor multiply
any longer, nor occupy the ground, but be destroyed, to
make room for the undisturbed growth of the precious seed.
If there was any reason for the doctrine of annihilation,
we should conclude that the judgments which will ulti-
mately come upon the wicked would strike them out of
being. But the thing is impossible, as God has destined
man to live for ever. Our mode of being may be changed,
but we cannot be annihilated. So far as the endless dura-
tion of man is taught in the Bible, it applies as much to the
wicked as to the righteous; and the annihilation of the one
is as unreasonable and unscriptural as the other. ‘The
finally impenitent will be immortal, to endure through all
eternity the punishment due to their sins—not only the sin
of transgressing the moral statutes of God, but also, and
especially, for rejecting the great and glorious remedy
which he appointed for their salvation. Awful thought!
“To talk to fiery tempests, and implore

The raging flame to give its burning o’er;

To writhe, to toss, to pant beneath their load;

And still to bear the wrath of an offended Lord.”
AND BARREN WASTE. 373

«‘ These shall go away into everlasting punishment: but the
righteous into life eternal.”

Thus, while the «thorns and briers’’—all the unholy—
shall be bound in bundles, to be burned in the lake of un-
quenchable fire—the “ herbs”’ which are “ meet for them by
whom it is dressed’’—all the holy and the good—shall be
gathered with joy and triumph into the garner above. We
are told that there is joy, in the presence of the angels of
God, over one sinner that repenteth; and, doubtless, the
angels rejoice at every successful step the Christian takes
toward his home in the skies. What, then, will be their joy
and triumph in that day, when the Son of man shall come
in the clouds of heaven, in power and great glory, and all
the holy angels with him, descending from heaven with a
shout, with the voice of the archangel, and with the tramp
of God—to raise the dead—gather all into one place for
judgment—to investigate all the thoughts, words, and acts
of all men, from Adam to his last born son—to show that
no impossibility has been required at the hand of any,
nothing more than their condition was equal to, in concert
with his freely offered grace; and that'now the wicked are
to be punished and the righteous rewarded, according to
their works, God thus vindicating the honor of his throne,
the purity and justice of his law, the mercy and appropri-
ateness of the Gospel, and justifying his ways to man?
But who can adequately describe this scene—the winding
up of the affairs of this world? The stars have faded away,
the sun grown dim with age, the moon in darkness lost,
earth in her orb stands still, time is no more, and the pro-
bation of man is ended. Now three august assemblies
meet—from hell, from earth, from heaven—the books are
opened, and all whose names are found written in the book
of life take their place on the right hand of the Judge, in
whom they behold their best friend—one who loved them,

and gave himself for them, that he might redeem them
32
374 THE FRUITFUL FIELD AND BARREN WASTE.

from all iniquity, and purify unto himself a peculiar people,
zealous of good works—who believed his Gospel, received
the.seed, and brought forth the fruit thereof—who enlisted
under his banner, fought in his name, and conquered by his
blood; and now he has come to receive them to himself,
that they may be with him in the place which he has pre-
pared for them—that they may behold his glory, be made
like him, and reign with him for ever and ever: but all
whose names are not found written in the book of life, are
filled with horror and dismay at the sight of the Judge; for
they behold in him the person, whom, by their sins, they
pierced a thousand and a thousand times, when he lay
upon the altar as the Lamb of God; but now he is the
Lion of the tribe of Judah, with power to rend and tear in
pieces, and there is none to deliver. In their anguish, they
cry to rocks and mountains to fall on them, and hide them
from his wrath. But it is all in vain. Rocks and moun-
tains are all dissolving into liquid fire before the throne, and
Him that sits upon it. Every one’s conscience is his own
accuser—the guilt of each is apparent to all. They broke
the law of God, and refused to believe in the name of his
only-begotten Son; and now they are condemned to death
everlasting. This decision stands ratified for ever, there
being no higher court to which they might take an appeal.
And there is no more sacrifice for sin. The awful sentence
comes from the mouth of the Judge eternal: ‘Depart from
me, ye cursed, into everlasting fire, prepared for the devil
and his angels;” and forthwith legions of mighty angels
seize, bind, and cast them into the lake with death and
hell, far beyond the reach of hope—where “their worm
dieth not, and the fire is not quenched.”” God save us from
such an awful doom! The tares—the thorns and briers—
being thus disposed of, the wheat—the children of light—
appear before the Judge, who, smiling, says to them,
«Come, ye blessed of my Father, inherit the kingdom
FREEDOM FROM SIN. 375

prepared for you from the foundation of the world.” And
all the angels say, ‘Amen, alleluia: for the Lord God
omnipotent reigneth—let us be glad and rejoice, and give
honor unto him, for the marriage of the Lamb is come, and
his bride has made herself ready.’’ Now they ascend to
the mansions prepared for them, in the city of the New
Jerusalem. ‘They enter into the presence chamber of the
Father of the universe, and the bride—the Church—is
presented before him without spot or blemish, and the
eternal union is consummated in the presence of all the
angels of God. Christ is admired and glorified in his
saints, and they are all glorified with him. Arrayed in
garments clean and white, with palms in their hands, and
crowns upon their heads, they sit down with Christ upon
his throne, as he has overcome and sat down with the
Father upon his throne; and they shall reign for ever
and ever; for of his kingdom there shall be no end. And
they need no light of the sun, nor of the moon; for the
glory of God and the Lamb is the light of the city. And
there is no night there, neither is there any more sorrow,
nor crying; for the former things are passed away.

SERMON XXxVII.
BY REV. HENRY WHITEMAN.
FREEDOM FROM SIN.

«But now being made free from sin, and become servants to God,
ye have your fruit unto holiness, and the end everlasting life,”
Romans vi, 22.

«¢ As being free from righteousness is the finished charac-
ter of a sinner, so being made free from sin is the finished
character of a genuine Christian,” Dr. 4. Clarke.
376 FREEDOM FROM SIN.

I. Since THE FALL, EVERY DESCENDANT OF ADAM IS
HEIR TO A SINFUL NATURE.

1. By sinful nature, we mean a natural tendency to sin—
a nature which, if left without the restraints of grace, will
produce evil, only evil, and that continually. The origin
of this evil nature is thus given, ‘And the Lord God com-
manded the man, saying, Of every tree of the garden thou
mayest freely eat; but of the tree of the knowledge of:
good and evil, thou shalt not eat of it: for in the day that
thou eatest thereof, thou shalt surely die ;’’ «* And when the
woman saw that the tree was good for food, and that it was
pleasant to the eyes, and a tree to be desired to make one
wise; she took of the fruit thereof, and did eat; and gave,
also, unto her husband with her, -nd he did eat.” It is,
also, further set forth by the apostle: ‘* Wherefore, as by
one man sin entered into the world, and death by sin; and
so death passed upon all men, for that all have sinned.”
So fatal was the act of eating of the forbidden fruit, that
man’s entire being felt the shock of passion’s wide control,
in opposition to meek submission to the will of his Crea-
tor. Both the divine favor, and the divine image were lost,
while man, degraded and overwhelmed with shame, was
exiled from his native home, and doomed to obtain means
of sustenance by cultivating the ground, which was cursed
for his sake. He had walked erect in the garden, breathed
celestial air, feasted upon unforbidden fruit, held converse
face to face with his Creator, nor had known fear, or guilt,
or shame, until that fatal hour in which he violated the
divine precept. Bearing the image of God, himself the
representative of the entire race of man, he bore the fearful
responsibility of bequeathing to earth immortality, and a
race of godlike possessors; or, of bringing upon the earth
a curse, divorcing its inhabitants from God, and expos-
ing them to the pains of eternal death. Soon and easily
was the fatal deed performed, but vast and eternal the
FREEDOM FROM SIN. 377

consequences which followed, both to himself and his
countless seed.

2. So great was man’s fall, and so heavy the curse which
descended upon him, that, in addition to his depraved na-
ture, his life became encompassed with ten thousand ills;
and this inscription was written upon his brow, ‘ Dust thou
art, and unto dust thou shalt return.”? Man, who, in his
creation, was designed to have dominion over the works of
God, himself became the slave of sin—the servant of Sa-
tan. Being sold under sin, and led captive by Satan at his
will, he wandered far from God, by wicked works, and,
under the impulses of his own native depravity, was hur-
ried away, from the only source of happiness, into the
regions of despair. Like some lone planet, driven from its
orbit by a strange convulsion in nature, wandering in space
without the controlling influence of its proper sun, until
drawn into destructive contact with some distant planet,
man, deprived of the favor and image of God, ceased to
revolve around the “Sun of righteousness,’’ and, being
impelled by the gravitating influence of his own native
depravity, was carried so far from God, and so near to per-
dition, that there was no eye to pity—no arm that could
save, until God laid help upon One who is mighty to save,
and strong to deliver.

3. Since Adam, as the representative of the entire race
of man, committed a sin which produced depravity, this
has become the order of nature; so. that man, when he
propagates his species, not only propagates the body and
mind, but depravity, also, as a part of his being. It has
diffused itself through all.the moral faculties of the soul,
and has descended, by ordinary generation, through all
the race, and will continue to adhere to his nature until
the last generation of man has appeared. So greatly has
his moral nature become corrupted, that ‘‘the whole head

is sick, and the whole heart faint. From the sole of the
32*
378 FREEDOM FROM SIN.

foot even unto the head there is no soundness in it; but
wounds, and bruises, and putrifying sores: they have not
been closed, neither bound up, neither mollified with oint-
ment.” And God saw that, as a result of this depravity,
‘«the wickedness of man was great in the earth, and that
every imagination of the thoughts of his heart was only
evil continually ”’—that «‘the heart of man is deceitful
above all things, and desperately wicked.’’ ‘The unregen-
erated soul is as “a cage of unclean birds:”’ it is polluted
by sin, and is the residence of unholy affections and
desires; so that out of the heart proceedeth evil thoughts,
adulteries, and every thing that defileth a man. Thus all
our race may well confess,
“Lord, we are vile—conceived in sin,
And born unholy and unclean—

Sprung from the man whose guilty fall
Corrupts his race, and taints us all.

Soon as we draw our infant breath, -
The seeds of sin grow up for death:
Thy law demands a perfect heart;

But we are defiled in every part.”

4, So great is man’s depravity, that «he has no power
to do good works, which are pleasant and acceptable to
God, without the grace of God by Christ preventing him,
that he may have a good will, and working with him when
he has’ that good will.” By the fall, he is so perfectly dis-
robed of his original strength, or ability to do good, that he
has no power to save himself from the influence and con-
trol of sin. Grace alone can deliver him from the power
of Satan, restore him to the favor and image of God, and
qualify him for a residence in heaven. Nor has man this
grace in deposit, to use or abuse at pleasure; but while a
manifestation of the Spirit is given to every man to profit
withal, this grace is given by the Spirit as man’s necessities
require, and as his faith claims and appropriates.

5. Extensive as is the depravity of every son and
FREEDOM FROM SIN. 379

daughter of Adam—as sin alone renders man the object of
Divine wrath, and as his depravity is not the result of his
own choice, or act, until he of choice acts sinfully, unat-
tended by acts of transgression, no one is made the subject
of eternal punishment. Man being redeemed by Christ,
grace is offered, in the use of which every probationary,
accountable being may reject the wrong, and pursue the
right. Notwithstanding those who die in infancy or idiocy
are equally the heirs of a sinful nature, yet, as they have
received this depravity passively, ‘‘they are regenerated
and saved by Christ,’’ without their performing any thing
as a condition of their salvation. Actual sin alone brings
the punishment of the law. Sin is that accursed thing
which God hates. In every degree, and of every shade, it
is perfectly hateful to Him who cannot look upon iniquity
with allowance.

Il. Tue GosPeL PROPOSES ENTIRE FREEDOM FROM SIN.

Salvation from sin and its consequences, as a prerequisite
to ultimate salvation in heaven, is the consummation of all
that is proposed in the Gospel. Even in this life, the Gos-
pel offers liberty to the captive slaves of sin:-*¢ And thou
shalt call his name Jesus; for he shall save his people from
their sins ;’’ and, ‘If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us from all un-
righteousness.’ Freedom from sin implies,

1. Freedom from the guilt of sin. ‘A consciousness of
guilt must be succeeded by a conscious pardon, or the soul
cannot enjoy peace. ‘A wounded spirit, who can bear?”
«The face of the Lord is against them that do evil, to cut
off the remembrance of them from the éarth.”? The sword
of justice is drawn, to cut the sinner down; while thunders
from Sinai loudly peal, denouncing the wrath of Heaven
against all who know not God, and obey not the Gospel of
our Lord Jesus Christ. But mercy softly whispers, « Let
the wicked forsake his way, and the unrighteous man his
380 FREEDOM FROM SIN.

thoughts: and let him return unto the Lord, and he will
have mercy upon him; and to our God, for he will abun-
dantly pardon.’? The unpardoned sinner cannot be happy ;
for though, by close attention to worldly interests, he may,
for a time, silence the whisperings of reflection, hush the
Voice of memory, and refuse to permit conscience to render
her verdict, yet there will be intervals, in which, amidst
the press of business, the intense anxiety of worldly cares
and studies, and the storm of passion, these unwelcome
voices will be heard. So long as he is a criminal at the
bar of his own conscience, he must be unhappy; for we
know that if our heart condemn us, God is greater than our
heart, and knoweth all things. Man may, at times, pos-
sess the calmness of indifference—the quietude of being
almost unconscious of obligation to love or obey his Crea-
tor; but this no more deserves the name of happiness than
the inert resting of the mountain-rock, or the sleep of the
incarcerated criminal who awaits his execution on to-
morrow. Infidelity may deck with flowers its speculative
theories, administer its anodynes of unbelief, in order that
conscience may have an eternal sleep; but, despite their
stupefying influence, amidst her disturbed slumbers, her
voice will be terrifically heard, sending a thrill to the heart,
and opening the eyes of the understanding to the awful
realities of eternity. The happiness befitting immortal
beings, can only dwell in hearts imbued with a calm con-
sciousness of divine approbation, and an assurance of being
heirs to. an inheritance which is incorruptible, undefiled,
and that fadeth not away.

2. From the control, or dominion of sin. As justifica-
tion, or pardon, implies the sinner’s acquittal or absolution
from the guilt of sin, in view of what Christ has suffered
for him, regeneration implies the reproduction of spiritual
life, and the restoration of the moral image of God to the
soul; by which, the soul is possessed of pure and holy
FREEDOM FROM SIN. 381

affections. The difference between justification and regen-
eration may be shown thus: Suppose a person to be incar-
cerated in the state’s prison. A petition is presented to the
governor, and he is pardoned. He returns home, sustain-
ing a justified relation to the laws of his country, and is
entitled to all the privileges of an unoffending citizen, but
is, perhaps, the same demon-like and blood-thirsty being that
he was before he was pardoned. ‘Fhus, should God pardon
all our sins, and we remain unregenerate, though our rela-
tion to God’s laws would be changed, our moral character
and corrupt nature would remain essentially the same. We
believe that God’s gracious smile of pardon is, generally,
if not always, accompanied with that operation of the Spirit
by which the soul is regenerated—that the acts are simulta-
neous, though the blessings are so distinct that all may
mark their difference. ‘The one produces a change in our
relation to God and his laws; the other a change in our
hearts. The one frees us from the guilt of sin, and the
other from the controlling influence of sin, and renews us
in the moral image of God.

3. Regeneration is sanctification begun. Entire sanc-
tification implies an acceptable consecration of all the
powers of soul, spirit, and body to the service of God;
and that all the affections of the soul are perfectly, con-
stantly, and sweetly controlled by grace; so that we reckon
ourselves dead, indeed, unto sin, and alive unto God, through
Jesus Christ our Lord. Sin no longer has dominion over
us. While «we walk in the light, as he is in the light, we
have fellowship one with another, and the blood of Jesus
Christ, his Son, cleanseth us from all sin.”? We are wit-
nesses for Christ, when sin in us is all destroyed. ‘There
is nothing in all the dominions of Jehovah, which has effi-
cacy sufficient to remove the pollutions and extract the seeds
of sin, but the blood of Christ. Nor is there any agent
that can apply this all-efficacious blood to a penitent heart,
382 FREEDOM FROM SIN.

but the Holy Spirit. Vain-is the interposition of popes or
priests: the blood is divine, and the agent must be divine,
in order to produce such a divine change. The depravity
of the human heart is so deep, that

“No running brook, nor flood, nor sea,
Can wash tlie dismal stain away.”

Such is man’s native imbecility and death in sin, that
nothing can produce or perpetuate moral life in him, but
the life-giving Spirit. Christ came that he might destroy
the works of the devil; and having died, the just for the
unjust, that he might bring us to God, he has led captivity
captive, given gifts unto men, and ascended to the right
hand of the majesty in the heavens, where he ever liveth to
make intercessions for ws. ‘‘ Wherefore, he is able to save
unto the uttermost all who come unto God by him.’”’? The
blood of Christ cannot increase in efficacy, nor the spirit
in ability to apply it; and, ‘as all things are possible to him
that believeth,”” we may receive the application now, which
shall make us every whit whole—entirely clean, and free
from sin.

4. In regeneration, the soul is made free from the con-
trol of sin, and all the graces of the Spirit are implanted
init. But while the constellation of the Spirit’s graces is
complete in point of number, they are small and feeble, and
must be nursed or cultivated with much tenderness and
care; lest, for want of depth of earth, they perish; or, the
seeds of sin springing up,.so choke them as to prevent
their growth, and, perhaps, cause them to die. In conse-
quence of the feebleness of these graces, and of remaining
hereditary depravity, the Christian is conscious of ‘motions
of the flesh’ and impulses of the mind, which, if complied
with, would break forth in sinful thoughts, words, and ac-
tions. He, therefore, feels the necessity of a more perfect
consecration of himself to God, and of having the man of sin
slain by nailing him to the cross, that these graces may
FREEDOM FROM SIN. 383

expand and strengthen, until he come to the perfect stature
of a man in Christ Jesus. As sin and the unhallowed
influence of sinful nature alone impede the growth of these
graces toward that perfection of which they are capable,
he, alone, who has experienced the entire santification of
soul; spirit, and body, is prepared for an uninterrupted
growth in grace, and the full enjoyment of Gospel love and
peace. Grace not only removes the fetters with which sin
has so tightly bound the soul that it cannot freely breathe
celestial air, but imparts the Spirit’s power, by which the
soul expands in moral life, and ever approximates the moral
perfections of Deity. Entire sanctification does not imply
a completion of the work of grace, but the destruction of
the body of sin, and the entire consecration of the soul’s
maimed and crippled powers to the service of God. There
may still be a growth in grace. The soul originally pos-
sessed capacities and powers, of which we can now have
but an imperfect conception. These have been misdirected
and- enfeebled by the introduction of depravity and sin.
Entire sanctification destroys sin and depravity, and restores
these energies to their original direction and mode of ac-
tion. Thus, the causes of their feebleness being removed,
they, by grace, expand not only to their original power,
but illimitably, as the soul is assimilated to the moral like-
ness and perfections of Christ.

TI]. ALL WHO ARE MADE FREE FROM SIN HAVE BECOME
SERVANTS TO GoD, BEAR FRUIT UNTO HOLINESS, AND ARE
HEIRS OF EVERLASTING LIFE.

1. They are the servants of God, and, as such, seek not
their own will, but the will of him who has sent them to
labor in his vineyard. They seek to employ all their time,
talents, and influence, in promoting his cause. His service
is their delight:

* For Jesus day and night employed,
His heritage they toil to clear.”
384 FREEDOM FROM SIN.

To them his yoke is easy and his burden light. His ways
are ways of pleasantness, and all his paths are peace.

2. They bear fruit unto holiness. ‘‘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.”
Being grafted into Christ, the living vine, they partake of
the root and fatness of the vine; and ‘if the root be holy,
so are the branches;” and if the branches are holy, so, also,
is the fruit. Abiding in Christ, and Christ abiding in them,
they bear much fruit—much holy fruit.

3. They are heirs of everlasting life. As children of
God, they are assured of their heirship to an inheritance
which is incorruptible, undefiled, and that fadeth not away ;
reserved in heaven for them. While in their minority, as
children, they endure chastisement; for whom the Lord
loveth, he chasteneth, and scourgeth every son whom he
receiveth. As obedient children, they endure hardness,
even as good soldiers, having respect unto the recompense
of reward—the promised inheritance. They glory in the
cross of Christ, knowing.that, if they suffer with him, they
shall be, also, glorified together, and that the sufferings of
this present life are not worthy to be compared with the
glory which shall be revealed in that day, when they shall
be installed as kings and priests unto God and the Lamb
for ever. Fondly as we cling to life, were the Christian
assured that this life was to be eternally perpetuated, in
connection with its infirmities and sorrows, it would deprive
him of his richest joy and brightest prospects. Yea, he
could not so much as endure the thought; but, with an
imploring look, and in tones of sorrow, would repeat the
sentiment,

“T would not live alway; I ask not to stay,
Where storm after storm rises dark o’er the way.”
But being well assured that, when the few remaining years
of his pilgrimage have passed away, he shall receive a
THE REASONABLENESS OF GOD’S LAW. 385

release from earth, and a passport to heaven, where he will
for ever dwell, associated with the spirits of just men made
perfect, and with angels, and be in the immediate presence
of God and the Lamb, he with transport sings:

“In rapturous awe, on him I’ll gaze,
Who bought the sight for me;
And shout, and wonder at his grace,
To all eternity.”

SERMON XXVIII.
BY REV. WILLIAM HERR.
THE REASONABLENESS AND NECESSITY OF THE DIVINE LAW,
AND THE BLESSED RESULTS OF OBEDIENCE.

“OQ that thou hadst hearkened to my commandments! then had thy
peace been as a river, and thy righteousness as the waves of the sea,”
Isa. xlviii, 18.

Tue purport of this chapter is a solemn expostulation
of Jehovah with the Jews, for their wickedness in forsaking
him, and their folly in withdrawing their trust from him,
and placing it in idols. He shows their foolishness, in
attributing that to the agency of idols which was manifestly
the work of his own hands ;, and, also, the impotency of
their idols, when contrasted with the divine prescience and
power. He, also, tenderly appeals to former manifestations
of his goodness in their behalf; and would thus provoke
them to obedience, assuring them of assistance, beautifully
represented by images borrowed from the exodus from
Egypt—that as, in former times, ‘they thirsted not when
he led them through the deserts: he caused the waters to
flow out of the rock for them: he clave the rock, also, and
thé waters gushed out;’’ so, in like manner, he would de-
liver them from all their enemies, by his gracious inter-

position.
33
386 THE REASONABLENESS OF GOD’S LAW

With this brief view of the import and scope of the
chapter, I shall proceed to an examination of the text,
noticing,

I. THE MoRAL GOVERNMENT OF Gop.

Il. Tue BENEFITS RESULTING FROM OBEDIENCE TO GOD’s
Law.

I. The moral government of God is implied in the ex-
clamation in the text, ««O that thou hadst hearkened to my
commandments !”’

It is evident that Jehovah could not require his creature,
man, to hearken to his commandments, unless they had
been announced; and they would not have been given, un-
less it was his intention that they should be obeyed. With
regard to the commandments of God, too few have a proper
conception of them. It may not, then, be amiss to say,
that they are admirably adapted to our condition as moral
agents, and, so far from being burdensome, require nothing
more at our hands than what we are fully capacitated to
perform, and what is in accordance with our best and dearest
interest; for He who makes the requirement, has prom-
ised assistance, in order to our rendering obedience, and
expressly invites all who are heavy-laden to come unto him
for rest, assuring them that they shall find his yoke
easy and his burden light. It is presumed that none will
deny God’s right to govern, implied in the text; for he
who is superior in all things—who has brought us into
existence, and continues to preserve us, is, doubtless, en-
titled not only to our gratitude, but cheerful obedience.

The commandments of God are not imposed, to restrain
us in the use of our mental or physical powers, in the pur-
suit of happiness, but for the purpose of keeping us from
the commission of sin, which is the bane of human felicity,
stopping the current of our joys, which an observance of
these commandments tends to enlarge. Look at society.
What would be the condition of man, unrestrained” by
AND THE BENEFITS OF OBEDIENCE. 387

human laws? In the language of one, imagination must
cower her wing, unable to fetch the compass of that depth
of guilt and iniquity into which the human family would
plunge. Man, unrestrained by law, would speedily become
the victim of anarchy, confusion, and distress.

If, hen, in the management of matters which are in a
great degree subordinate, government is so necessary, we
would put the question to every intelligent mind, where is
the inconsistency or unreasonableness of God’s moral gov-
ernment—of a code of laws framed for the rule of our con-
duct, more just than ever originated in the mind of the
wisest jurisconsult? where the injustice of God in reward-
ing us according to the deeds done in the body, by bring-
ing the obedient to inherit eternal life, and consigning the
disobedient to everlasting punishment? Leaving these
questions to be answered by the unprejudiced, we inquire,
what would be the condition of things, if God’s moral gov-
ernment were laid aside, and the divine jurisdiction unac-
knowledged? in a word, if such opinions were afloat and
fully believed, as that, when man dies he ceases to be; that
there is neither a heaven nor hell; or, in the language of
infidel Hume, ‘that all the religions which have prevailed
in the world, are nothing more than sick men’s dreams, or
the playsome whimsies of monkeys in human shape, rather
than the serious, positive, dogmatical asseverations of a
being who dignifies himself with the name of rational?”
Alas! the bloodiest page in the history of the past will
fully attest. ‘Turn your attention to France, at that period
when God’s law was trampled in the dust—when the
jurisdiction of heaven’s high King was unacknowledged.
Another such scene of confusion and bloodshed the world
never beheld. Vice triumphed over virtue ; innocent citizens,
parents, and defenseless youth, were torn from each other’s
embrace, and hurried to the fatal guillotine, to swell that
mighty torrent of human gore which deluged the streets of
388 THE REASONABLENESS OF GOD’S LAW

Paris. It seemed as though the vials of divine wrath were
poured out upon that infidel city—as though the inhabitants
were made the punishers of their own iniquity ; and nothing
but an acknowledgment of a supreme Ruler of the uni-
verse and of his law, could possibly have restored this
people to the peace and tranquility which they formerly
enjoyed.

Hence, it will be perceived that there is a necessity for
some rule by which human agency shall be regulated. But
does one inquire, ‘Where is that rule to be found; the
observance of which will make for my peace and eternal
welfare?’ I answer, in the Bible. Hearken to the com-
mandments of the Lord; walk in them; then shall thy
peace be asa river, and thy righteousness as the waves of
the sea. In the word of God the path of duty is clearly
indicated, and we are called upon to walk in it, assured that
it isa path of peace and safety. To it we are wooed in
the melting tones of the Redeemer, and warned not to de-
part from it by the most emphatic and unequivocal language
of inspiration. To secure our best interests, there is an
uncontrollable necessity in our rendering obedience to the
divine law; for if God be what he declares himself to be—a
rewarder of the just and a punisher of the unjust—if his
government be exercised in truth and righteousness, it fol-
lows as a natural consequence, that, if there be an infringe-
ment of his law, on the part of any of his moral subjects,
the hottest indignation and wrath, if they persist in their
rebellion, must inevitably be their portion for ever.

It is natural for all to expect to receive good at the hands
of God, if they act according to his will; but the same
principle that prompts to this expectation, and the same
reason that sustains such a hope, assure us that, if any fail
to comply with the precepts of God, as the slothful servant
who knew his master’s will but did it not, was beaten with
AND THE BENEFITS OF OBEDIENCE. 389

many stripes, they shall meet that punishment which their
sins deserve. Every thing, therefore, that can interest our
feelings, that has claims to truth and reason, tells us that
God's moral government is just; that in the very nature of
things there is a necessity for it. If virtue is to be rewarded,
there must be something to point out in what virtue consists ;
and, if virtue be acceptable in the sight of God, its oppo-
site is not; and if not, then it also has a reward, which is,
in the nervous language of the apostle, ** Everlasting pun-
ishment from the presence of God and the glory of his
power.”

To sum up the whole, in a comprehensive view, we may
say, the government of God here implied, is an act of
necessity, issuing from the nature of things—brought into
effect by the wisdom of Jehovah—binding upon the will and
conscience of his people—guarantying the fulfillment of the
most gracious promises of future felicity, in case of obedi-
ence, and solemnly assuring us that, unless we yield to the
spirit of truth, we shall be cast, with the hypocrite and
unbeliever, into outer darkness, where there shall be weep-
ing, wailing, and gnashing of teeth. We are entreated by
our heavenly Father to turn from the error of our ways,
with the promise, ‘* He that walketh in my statutes, and hath
kept my judgments, to deal truly, he is just: he shall
surely live,” and with the fearful declaration, «‘ The soul that
sinneth, it shall die.’’ ‘Turn ye, turn ye, for why will ye
die, O house of Israe]!’? Thus, you perceive the deep and
ardent solicitude God has for man’s happiness. Whether
he is walking in the broad road to ruin, or in the strait and
narrow path of life—whether he is bewildered in the super-
stitions of Egypt, or wrapt in the lofty visions of Plato,
the eye of God is upon him; and every act of his provi-
dence and manifestation of his grace, speaks in language
not to be mistaken, that he has no pleasure in the death of

33*
390 THE REASONABLENESS OF GOD’S LAW

the wicked, but would rather that all should turn and live.
We proceed to consider,

Il. Zhe moral benefits resulting from obedience to
God’s law: ‘‘Then had thy peace been as a river, and
thy righteousness as the waves of the sea.”’

1. Here, my brethren, is a gracious promise, that if you
render obedience to God’s law, your peace shall flow as a
river. The term peace is here taken in contradistinction to
a state of grief and misery. Whatever tends to promote
our peace, we are inclined to lay hold of with all the
ardor and energy of our soul. Here, then, is an object
which will insure the first wish of our hearts—which will
_tend to present and future felicity. It cannot but be mani-
fest, that, without some degree of pleasure—without some
alleviation of the ills which are incident to life, we should
be unable to endure with resignation our various misfor-
tunes. For proof of this, we appeal to the experience of
all men. Now, where there is a constant violation of
God’s law, there can be no peace; and where there is no
peace, there is no happiness; and so far from being content
in this condition, man suffers far beyond our feeble powers
to paint. We are willing to admit, for the sake of argu-
ment, that man, in a state of rebellion against God, enjoys
what the world calls peace and pleasure; but, at the same
time, he is entirely destitute of real and substantial bliss.
He is destitute of that peace which arises from a conscience
void of offense toward God and man—that peace which
flows as a river, refreshing the soul, and bearing it onward,
with hope and heavenly aspirations, to the haven of eternal
repose. The son of Bacchus may tell us that he enjoys
peace and pleasure in his midnight revels—the debauchee
‘may boast of his sensual delights—of the gay round of his
entertainments: he may smile in the midst of his excesses;
but it is the haggard smile of the wretch, whose heart is
callous—whose mind is lost to every high and holy influence,
AND THE BENEFITS OF OBEDIENCE. 391

and who, in the end, must sink, the victim of his own
folly, to reap the bitter fruits of chagrin and disappointment.

Not so with those who hearken to God’s commandments,
and obey them. ‘Their peace is asa river. In the midst
of all their afflictions it flows on uninterruptedly; for God,
‘‘ willing more abundantly to show unto the heirs of prom-
ise the immutability of his counsel, confirmed it by an oath:
that by two immutable things, in which it was impossible
for God to lie, we might have a strong consolation, who
have fled for refuge to lay hold upon the hope set before us:
which hope we have as an anchor of the soul, both sure
and steadfast.” Thus, we urge you to obedience to God’s
righteous law, not by any mere representation of our own,
but we plead the promise of God himself. And, blessed
be God! the living oracles are full of these gracious prom-
ises. At every step in the contemplation of these heavenly
pages, we meet with words that can cheer, animate, and
influence us in the pursuit of all that is “virtuous, and
lovely, and of good report.”

The figure here used is expressive of the increasing
peace we shall enjoy, if we continue obedient. To illus-
trate this part of the subject: go with me to the Alleghany
mountains, and I will show you a small stream issuing
from its base, scarcely sufficient to quench the thirst of the
weary traveler and his beast. But pursue that stream in
its course, and at length you will stand on the banks of the
mighty, rolling Ohio. Thus, as the soul continues to
hearken to God’s commandments, its peace increases.
How refreshing, then, to the weary—how encouraging
to the Christian! Whether riding upon the calm sea of
prosperity, or breasting the adverse surges of misfortune,
he can enjoy peace uninterrupted and increasing. He is
buoyed above the waves of despondency, under the firm
assurance of being finally brought where sighing and weep-
ing shall be no more, and where, in the full fruition of
392 THE REASONABLENESS OF GOD’S LAW

God’s infinite goodness, he will taste peace hitherto un-
known, be led forth to green pastures, and drink of those
living streams which issue from the eternal throne, and
make glad the city of God.

2. Another benefit resulting from obedience is stated in
the text: ‘‘Righteousness as the waves of the sea.”’” We
understand the language to mean, a freedom from any
attributable evil punishable by the just law of God; or, in
other words, a state of moral purity, which, at all times,
makes us acceptable in the sight of God. This moral
purity all must, and all may have. It is embraced in the
covenant of promise, and is produced by the sanctifying
influence of the Holy Spirit, through faith in the blood of
atonement. But none are entitled to this promise, or can
possibly enjoy this state, but those who are the willing
subjects of God’s just government. Those who follow on
‘to know the Lord, shall enjoy the early and latter rain;
their path shall be as the shining light, shining more and
more unto the perfect day. And as the sea is free from
corruption, and constantly active, so shall those who heark-
en to God’s commandments be kept pure and active, by the
operative and sanctifying influences of his Spirit, at all
times enjoying peace, and ripening for an inheritance incor-
ruptible, undefiled, and that fadeth not away.

The metaphor conveys to our minds an idea of the
extent of our righteousness; that, as ‘the waves of the
sea’’ wash every shore, so the obedient shall feel the influ-
ences of the Holy Spirit, laving all their powers in the
blood of sprinkling, and imparting life and beauty to the
soul. . This river of peace, of which we have been speak-
ing, is free to all; this righteousness is the inheritance of
all God’s children. And, to sum up the whole, by way of
general exemplification, it is the same stream which first
burst forth on the day of Pentecost—which has found its
way amidst persecution and torture—amidst the dark ages
AND THE BENEFITS OF OBEDIENCE. 393

of monkish superstition, opposing bigotry, and fanaticism—
amidst the wrathful reign of the bloody Mary, cheering
the heart of the martyr; and which has continued to
advance until, in our day, its influence is felt in almost
every clime, dispensing health and vigor to the whole fam-
ily of man.

A few remarks and we close.

1. From this subject we learn that peace and obedience
are inseparably connected. Have you, then, hearkened to
God’s commandments? If you have, your experience con-
firms the foregoing remarks; or, at least, you realize, to
some extent, the blessedness of obedience. Be entreated
not to rest short of all the graces of God’s Spirit, and, by a
full and perfect surrender of your entire being to the
service of God, enjoy for yourself the utmost extent of
the divine fullness. Let your progress be constant—your
service unremitted, and aspire to the glorious consumma-
tion of an abundant entrance into the everlasting kingdom
of our Lord and Savior Jesus Christ.

2. We learn from this subject that disobedience exposes
the soul to God’s displeasure, and inevitably brings misery.
None can enjoy peace who refuse to recognize the divine
authority: ‘*There is no peace, saith the Lord, unto the
wicked.”? Men may now treat with neglect and contempt
the authority of God; they may slight the offers of mercy,
turn a deaf ear to the invitations of the Gospel, and pervert
the long-suffering of God; but the time is coming when he
will assert his dignity, and vindicate the sovereignty of his
throne—when he will set himself against his enemies, and
destroy the workers of iniquity. Now, by the ministry of
his word, he warns the sinner to flee from the wrath to
come, and invites him to lay hold of the hope set before
him in the Gospel. He manifests himself, in Christ, in the
beneficent work of reconciling the world unto himself.
But when once the long-suffering of God shall have been
394 THE REASONABLENESS OF GOD'S LAW

exhausted, and, in the terror of his justice, he shall appear
against the enemies of the cross, then ruin and dismay
shall seize the guilty rebels of his throne, and justice—long
insulted justice, will demand the execution of the penalty
of violated law: «Because I have called and ye refused ;
I have stretched out my hand, and no man regarded; but
ye have set at naught all my counsel, and would none of
my reproof: I, also, will laugh at your calamity: I will
mock when your fear cometh; when your fear cometh as
desolation, and your destruction cometh as a whirlwind;
when distress and anguish cometh upon you. Then shall
they call upon me, but I will not answer; they shall seek
me early, but they shall not find me; for that they hated
knowledge, and did not choose the fear of the Lord: they
would none of my counsel: they despised all my reproof.
Therefore, shall they eat of the fruit of their own way,
and be filled with their own devices.’ O, it is a fearful
thing to fall into the hands of the living God. Better that
a man had not been born—better to lie at the mouth of a
burning voleano, or be rocked on the bosom of an earth-
quake, than to meet the insulted majesty of heaven and
earth, with guilt uncanceled and unforgiven. It has been
said that the terror sitting on the brow of a tyrant made a
nation quake; but, believe me, there sits a terror enthroned
on the pages of this peaceful volume, that can fill a guilty
world with dismay. And yet it is not the terror of tyranny,
but the terror of God’s immutable justice—that justice
which links vice and misery together—which hurled the
rebel host over the battlements of heaven, and consigned
them to hell, ‘reserved in everlasting chains, under dark-
ness, unto the judgment of the great day.’ And if God,
at any time, has given such fearful proofs of his displeasure
toward those who violated his law, what reason have we to
suppose that he will relax his claims, or fail to vindicate
his honor or the integrity of his throne? None at all.
AND THE BENEFITS OF OBEDIENCE. 395

When did God fail to execute his threatenings? Did he
fail when Adam put forth his impious hand and plucked
of the forbidden fruit? Did he fail when he destroyed the
world with a flood? or when he overthrew the cities of
the plain? Did he fail when he poured out his judgments
on his own chosen people, and wrath came upon them to
the uttermost? No, no; ‘But the heavens and the earth,
which are now, by the same word are kept in store,
reserved unto fire against the day of judgment and perdi-
tion of ungodly men. . . . The Lord is not slack con-
cerning his promise, as some men count slackness; but is
long-suffering to us-ward, not willing that any should per-
ish, but that all should come to repentance. But the day
of the Lord will come as a thief in the night;-in the which
the heavens shall pass away with a great noise, and the
elements shall melt with fervent heat, the earth, also, and
the works that are therein shall be burned up. Seeing,
then, that all these things shall be dissolved, what manner
of persons ought ye to be in all holy conversation and god-
liness, looking for and hasting unto the coming of the day
of God, wherein the heavens being on fire shall be dis-
solved, and the elements shall melt with fervent heat?”
Let the threatenings, the forbearance, and patience of God,
move you to obedience, repentance, and faith: ‘‘For how
shall we escape if we neglect so great salvation?” O, sin-
ner, why will you persist in rebellion against your ‘rightful
Sovereign? why will you still pursue sin’s destructive
way? why will you rush on the thick bosses of Jehovah’s
buckler, and plunge naked into ‘‘the blackness of dark-
ness,”’ rather than bathe in the perennial streams of peace,
and enjoy the smile and benediction of Heaven? Can you
measure arms with the Almighty? Can you dwell in ever-
lasting burnings? Can you endure the wrath of God for
ever and for ever? Pause—pause. Hearken thou unto
the commandments of God. This moment lay down your
396 MINISTERIAL PIETY

weapons of rebellion, and sue for mercy in the name of
Jesus. Behold, he now waits to be gracious. ‘Let. the
wicked forsake his way, and ‘the unrighteous man his
thoughts; and let him return unto the Lord, and he will
have mercy upon him; and to our God, fo} he will abun-
dantly pardon.” May God move you by his Spirit, and
may you haste to the mountain before it is everlastingly too
late! Amen.

SERMON XXIX.
BY REV. THOMAS THOMPSON,
MINISTERIAL PIETY ATTENDED WITH REVIVAL INFLUENCE.

“For he was a good man, and full of the Holy Ghost, and of
faith: and much people was added unto the Lord,” Acts xi, 24.

In the character of the man of God, referred to in
the text, and whose labors were so signally crowned with
the divine blessing, we have essential qualifications brought
to view, which cannot fail, through the same attendant influ-
ence, to be equally successful in our own times.

That we may profit by this narration, let us consider,

I. THE MINISTERIAL QUALIFICATIONS OF BaRNaBas.

The natural qualifications of Barnabas for his holy call-
ing, are not particularly brought to view “in the text.
Whether a Cephas, or an Apollos, we are not told; but his
moral qualifications are exhibited in the following order:

1. “He was a good man.” By the appellation good,
or goodness, we may, first, understand that personal piety,
so conspicuous in the temper and general deportment of
this man-of God. Here we have the proof of regener-
ating grace—of a heart emptied of self and sin, and ren-
dered the source whence emanates practical virtues. ‘If
any than be in Christ, he is a new creature: old things are
ATTENDED WITH REVIVAL INFLUENCE. 397

passed away; behold, all things are become new ;”’ «A
good man, out of the good treasure of his heart, bringeth
forth that which is good ;’’ ‘« Wherefore, by their fruits ye
shall know them.’? Goodness—what an excellency! Elo-
quence and knowledge are important; but what do they
avail where piety is wanting? We have heard the fame
of some ministers, for rare gifts, trumpeted abroad on every
breeze; but where little of intellectual greatness is found,
we often hear it said, he is a ‘ good’”’—a holy man; and
here we look for and find the golden fruit—the real suc-
cess; and here the Savior’s sayings are truly applicable,
“‘Ye are the salt of the earth;” «Ye are the light of the
world;” **Let your light so shine before men, that they
may see your good works, and glorify your Father which
is in heaven.’’ And though the private Christian needs
this heavenly adorning, yet how important in the minister
of the Lord!

(2.) By a ‘‘ good man,” we may understand, a benevolent
man. Commenting on Romans v, 7, Dr. Adam Clarke
renders the expression, ‘‘good man,” a benevolent man.
This definition is strictly applicable to Barnabas. Born in
Cyprus, an island of the Mediterranean, visiting Jerusalem
(as some suppose) at the feast of Pentecost, by the preach-
ing of the apostles he is converted—sells his land, and
brings the sum thus obtained and lays it at the apostles’
feet—not a part, Ananias-like, but the whole sum—thus,
at once, commiserating and supplying the necessities of
the poor, persecuted followers of his Lord. The benevo-
lence toward a suffering and perishing world, begotten in the
heart of this converted Levite, is needed by every minister
of the Gospel, that he may be prepared to leave ‘father
and mother, wife and children, brethren and sisters, houses
and lands, for Christ’s sake; and, bidding farewell to
earthly honor, emolument, and ease, employ his energies
in promoting the temporal, spiritual, and eternal interests of

34
398 MINISTERIAL PIETY

his fellow-men. ‘Charity seeketh not her own.” Who,
that has claims to true piety, has not learned this lesson?
Who is fit to administer in sacred things, who makes not,
cheerfully, this sacrifice? «Though I speak with the
tongues of men and of angels, and have not charity, I am
become as sounding brass, or a tinkling cymbal. And
though I have the gift of prophecy, and understand all mys-
teries, and all knowledge; and though I have all faith, so
that I could remove mountains, and have not charity, I am
nothing.”’

2. He was “full of the Holy Ghost.” Allusion is not
so much made, we apprehend, to the miraculous gifts of
the Holy Spirit, as the indwelling of the Spirit—happifying
the soul, illuminating the understanding, correcting the
judgment, subduing the will, hallowing the affections, puri-
fying the conscience, and captivating the thoughts; thus
sanctifying the whole man: “And the very God of peace -
sanctify you wholly; and I pray God your whole spirit,
soul, and body be preserved blameless to the coming of
our Lord Jesus Christ;’’ «* And to know the love of Christ,
which passeth knowledge; that ye might be filled with all
the fullness of God.’’ The Divine Spirit directs him in the
path of duty, and inspires him with wisdom to confound
gainsayers: ‘Settle it, therefore, in your hearts, not to
meditate before what ye shall answer; for I will give you a
mouth and wisdom, which all your adversaries shall not be
able to gainsay or resist.” Who can successfully preach
Christ till he is called and anointed from on high?’ who
can fully preach Christ till he is filled with the Divine
Spirit? enabling him to say,

*¢ What we have felt and seen,
With confidence we tell;

And publish to the sons of men,
The signs infallible.”?

3. He was “full of faith.” 1. He had full trust and
ATTENDED WITH REVIVAL INFLUENCE. 399

confidence in God in reference to his own salvation—living
in the exercise of that grace from day to day: ‘ Now the
just shall live by faith.” 2. His faith gave him victory
over the world: ‘This is the victory that overcometh the
world, even your faith.” How important for him who
starts out without “purse and scrip,” or stipulation for
bodily support, that he exercise abiding confidence in a
munificent Providence! Was it not to call forth such con-
fidence on the part of the disciples, that Christ, in their
presence, fed such multitudes with a few loaves and fishes,
and that he pointed to the fowls of the air and the lilies of
the vale, as objects of Providential care? 3. His faith
enabled him to resist and overcome the wicked one:
s¢ Above all, taking the shield of faith, wherewith ye shall
be able to quench the fiery darts of the wicked.” 4. It
enabled him fully to rely on the promise, **Lo, I am with
you alway.” His was a faith in Him who alone can
succeed the most pious efforts. Saith an inspired apostle,
“IT have planted, Apollos watered, but God gave the
increase.” Who can forego the privations, endure the
labors, meet the frowns, and discharge, faithfully, all the
duties of the minister of Christ, without a faith like that of
Moses, which enabled him to ‘*endure, as seeing him that
is invisible ?’’

II. His success: ‘‘ Much people was added to the
Lord.”

He not only had cause to rejoice in witnessing the effects
of divine grace, in the conversion of Grecians, at Antioch,
through the instrumentality of his countrymen, but his own
labors, it would seem, were blessed in the salvation of
many more: “Much people was added,’”? not merely
proselyted to an opinion, creed, or sect, but “to the Lord.”
Convicted for sin—converted from the error of their ways,
they joined the band of young converts, or the first-named
«‘ Christians ” in that city. Though they had been ‘aliens
400 MINISTERIAL PIETY

from the commonwealth of Israel, strangers from the cove-
nant of promise, without God and hope in the world,” and
sometime thus far off, they were now ‘made nigh by the
blood of Christ”’—« fellow-citizens with the saints and of
the household of God’*— sons and daughters of the Lord
almighty.” ©, blessed union!—not only servants but
sons. Thus this man of God run not in vain: he went
not a warfare at his own charges. The Holy Ghost, who
had called, qualified, and separated him from worldly avoca-
tions, accompanied the word, through him, with power from
on high, so that many sinners were saved, and ‘added to
the Lord.’? So extensive was this work, that it became
necessary to have more laborers. Barnabas, therefore, goes
in quest of Saul, to Tarsus, and brings him to Antioch,
with whom he unites in preaching the word, and building
up the young converts, for a whole year. It is easy work-
ing where the Lord works; and how Scriptural the old
Wesleyan plan—where the Lord’s work revives, send the
more laborers !

By this narrative, the minister of the Gospel is encour-
aged to labor to win souls to Christ. His work is to teach
men to live well, and to die happy. His praying, reading,
studying, searching for knowledge—knowledge of men—
of the world—of science—his correct thinking and speak-
ing—all—all should point to this end. The multitude are
yet in the “broad way ”—in the “region and shadow of
death,”’ hurrying to the gulf of endless woe: ** Knowing,
therefore, the terror of the Lord, we persuade men ;”” “* The
love of Christ constrains us,”’

“ With cries, entreaties, tears, to save—
To snatch them from the gaping grave.”

How awfully responsible the place occupied by the min-
ister of the Gospel—*‘ the blood of souls required at his
hands!’ About to give an account of his stewardship, let
him, as a son of thunder, ‘cry aloud, and spare not.” As
ATTENDED WITH REVIVAL INFLUENCE. 401

a son of consolation, let him blend in his exhortations the
sweet scheme of a Savior’s love. What a principle, here,
by which to be actuated! What a motive to stimulate!
Well might Paul say, “I determined not to know any thing
among you, save Jesus Christ, and him crucified””—* to
count all things but loss for the excellence of the knowl-
edge of Christ Jesus, my Lord,” and to glory in nothing
save the cross of Christ.

Man of God, hast thou assumed this awfully responsible
position? Take care that the love of souls is near thy
heart. O rest not satisfied till thou art wise in winning
souls! Then, what woe prevented, what bliss secured!
“Let him know that he which converteth the sinner from
the error of his way, shall save a soul from death, and shall
hide a multitude of sins.”

This subject gives infallible direction, touching the moral
qualities requisite to be instrumental in the salvation of im-
mortal souls—the heart imbued with all that appertains
to goodness, filled with every virtue—every grace. ‘Add
to your faith, virtue; and to virtue, knowledge; and to
knowledge, temperance; and to temperance, patience; and
to patience, godliness; and to godliness, brotherly kind-
ness; and to brotherly kindness, charity: for if ,these
things be in you, and abound, they make you that ye shall
neither be barren nor unfruitful in the knowledge of our
Lord Jesus Christ.’’ This subject, also, assures the min-
ister that it is his privilege to have the abiding presence,
indwelling witness, comfort, assistance, direction, unction,
and agency of the Divine Spirit, to cheer his heart,
strengthen his hands, and to succeed his efforts to evangelize
the world—not in a sense opposed to man’s moral agency ;
for, as the word did not profit ancient Israel, ‘not being
mixed with faith in them that heard it,” so it may be in his
ministrations. It is said that the Savior, in his own coun-

try, did not many miracles, because of their unbelief.
34*
402 REDEMPTION.

Lastly, this subject teaches us the importance of having
the heart inspired with living faith: no self-confidence,
but faith in God—in his omnipotent power, to defend, sup-
port, and help, in time of need—faith in his infallible wis-
dom to counsel and direct—faith in his justice to vindicate
and avenge our wrongs, to maintain our cause, and to
reward our labors of love, and sincere endeavors to do good
in the world—faith in all his infinite perfections; for all are
pledged io make the good man blessed in time, and to all
eternity. ‘There is no man that hath left house, or breth-
ren, or sisters, or father, or mother, or wife, or children, or
lands, for my sake, and the Gospel’s, but he shall receive
a hundred-fold now in this time, houses, and brethren, and
sisters, and mothers, and children, and lands, with persecu-
tions; and in the world to come, eternal life.’

To the angel of the Church of Smyrna it is said, «Be
thou faithful unto death, and I will give thee a crown of
life.’ Consider, dear brethren, the importance of your
work; follow this example of piety and usefulness; then
shall it be said of you, whether you possess one, two, or
five talents, if not in life, yet after you have gone to your
reward, as of Barnabas, ‘« He was a good man, and full of
the Holy Ghost, and of faith; and much people was added
unto the Lord.”

SERMON XXX.
BY REV. ELIJAH H. FIELD.
REDEMPTION.

“ Christ hath redeemed us from the curse of the law, being made a
curse for us,”? Gal. iii, 13.

In this, and the preceding verses, the apostle is prov-
ing the doctrine of justification by faith, from which the
REDEMPTION. 403

Galatians had departed, from the severity of the law, and
the redemption from it by Christ. In speaking upon the
text, I shall notice,

I. Tue Law.

Il. Irs curse.

III. Our REDEMPTION FROM THAT CURSE.

I. The law.

Law contemplates two parties: one governing, the other
governed. ‘The one possesses power and right; the other
is dependent, and owes allegiance. It expresses the will
of the ruler, and is the rule of duty to the subject, as well
as the standard by which he is to be judged. Its object is
to promote the welfare of the subject, and the integrity
of the government.

The law in question is that which was given by God to
Adam. It is said to be «holy, and the commandment holy,
and just, and good.”’ To be just in its claims, they must
be limited to the ability of man, requiring no more than he
can perform; otherwise, a failure would be inevitable, and
man could not justly be blamed. At the same time, the
law may justly require all that man can perform; and,
indeed, must do it, in order to secure the integrity of the
government; for if man, or any other creature, had been en-
dued with supernumerary powers, the use of which God did
not claim and exercise the right to control by law, the crea-
ture, in the use of such powers, might do what he pleased,
disturbing the harmony of the universe, and introducing
confusion and every evil work with perfect impunity. ‘The
law is said, by some, to be infinite in its claims, because,
1. Itis a transcript of the Divine mind. 2. Because sin—
the transgression of the law—is infinite, being committed
against an infinite Being—subjecting the sinner to infinite
punishment. ‘To all which we answer: as infinitude ex-
presses unlimited being, or existence, it can, with strict pro-
priety, be predicated of God and space only. As, therefore,
404 REDEMPTION.

the law is not God, it is not infinite. Nor is it infinite
in its claims; because they are limited to the abilities of a
finite creature. None but God could keep an infinite law.
Had the law been infinite, man must, of necessity, have
failed to keep it, and the Lawgiver alone been responsible
for the consequences. Nor is sin infinite, nor an infinite
evil; because it is an effect of a finite cause—the act of
man; and as no effect can exceed its cause, it is finite.
Nor will the fact that sin is committed against an infinite
Being magnify it to an extent greater than man, its cause.
A pebble thrown against a rock, would, on that principle,
be as large as the rock. Nor is the punishment of sin infi-
nite; because it canpot exceed the capacity of the sufferer,
as to extent, nor the sinner’s existence, as to duration;
therefore, as the sinner’s capacity is limited, and his exist-
ence had a beginning, and is limited, also, the punishment
of sin is finite, though never-ending.

Il. The curse of the law.

To render law effective, it must have a penalty. In the
present instance, the penalty is death, When God gave
the law to Adam, prescribing his conduct, he said in refer-
ence to the interdicted tree, ‘In the day thou eatest thereof,
thou shalt surely die.”’ The slightest infraction of the law
was sufficient to incur the penalty ; and this, when incurred,
could not be avoided by the sinner, nor removed; so that
he must remain beneath the curse world without end.
This death includes the loss of God’s favor, and image of
‘‘ yighteousness and true holiness,’’ in which man was origi-
nally created, and of communion and intercourse with him—
the loss of power to keep the law in future, and of the dis-
position to keep it, even if he had retained the power, being
‘inclined to evil, and that continually ;’’ and, also, * ever-
lasting destruction from the presence of the Lord, and from
the glory of his power.”” The scheme of redemption pre-
sumes all this. Is it objected that ‘there is no proportion
REDEMPTION. 405

between the crime and the penalty, and, therefore, the law
is unjust, or the view above given incorrect; and, in either
case, we are not in danger, since God is just and good?”
We answer: 1. Although the crime be considered exceed-
ingly diminutive, and the penalty inconceivably great, there
would be no injustice in executing it, because the creature
was under no necessity to sin—the law requiring no more
than he could do. And if, under such circumstances, fore-
warned of consequences, he wantonly violated right, defy-
ing both the justice and power of God, for the small satis-
faction of doing wrong in the smallest degree, thus exhibit-
ing, in strongest light, the rebellious principle, he has no
reason to complain of the magnitude of the punishment.
2. God had a right to create such beings, and endue them
with such capabilities as he pleased. And he had an equal
right to require at their hands all that they could do; and
since he did not, and justly could not require any more, he
had an equal right to enact, and inflict upon the sinner, for
transgressing the law, whatever penalty he pleased—of
whatever kind, or degree of intensity, or duration. This,
it is presumed, will not be controverted.

UI. Our redemption from the curse of the law.

This includes the necessary constituent qualities of the
Redeemer, and the manner in which redemption was ac-
complished.

In consequence of man’s disobedience to the law, he fell
under its curse; and when that curse was inflicted, the
claims of the law were met, so far that justice was satisfied,
and the end of good government secured. Yet, as we have
already seen, man, having sinned, had no power to avoid
the curse by works of righteousness, even if he had been
able and willing to keep the law in all future duration, for
the reason that it required all that he could do, at any and
all times. Nor could he, by suffering the penalty, make
satisfaction to the law, so that he might, on that account, be
406 REDEMPTION.

restored to favor with God, as there is no merit in penal
suffering, or to the image of God, (even could his favor
have been regained,) as there is nothing in suffering,
merely, calculated to remove the corruption of our nature.
Moreover, if the sufferings of the sinner could have ex-
piated his guilt, redemption would have been needless.
And, as man could not redeem himself, so neither could
any other created being; because all creatures are required,
by the law of their being, to do all they can do, on their
own account; none having surplus time, or power, which
he would be at liberty to employ on behalf of delinquent
man, even should any possess sufficient benevolence to
engage in the enterprise. But, suppose some creature had
the disposition and the liberty to volunteer his services on
man’s behalf, what could he effect? To benefit man, he
must take man’s place—assume, and meet his responsibili-
ties to-the law; for, if God could have consistently granted
deliverance to man, from the curse of the law, without a
full and perfect satisfaction rendered by the substitute, he ©
might have done it independently of any satisfaction what-
ever. As guilty man, then, was under the curse, his Re-
deemer must be * made a curse for us.” When, however,
he should have suffered the penalty of the law—death—he
would have accomplished all that his limited powers could
perform; and he, as dead and helpless as dead Adam, must
remain, for any thing that he could do, for ever dead. All,
therefore, that any created power could accomplish, had he
the liberty to engage for man, would be a transfer of suffer-
ing from the guilty to the innocent, (if even the guilty
should derive any benefit from his death,) who must impo-
tently continue to ‘suffer, the just for the unjust,’’ «long
as eternal ages roll.”

As the redemption under consideration contemplates man’s
deliverance ‘‘from the curse of the law,” including the
removal of all the consequences of sin, and as no created
REDEMPTION. 407

being could accomplish this, it follows, that either we are
unredeemed—hopelessly remaining under the curse, or
that some being, owing allegiance to no superior, has
redeemed us. But ‘‘ Christ hath redeemed us;’’ therefore,
Christ is God. It may be stated, as an axiom in divinity,
that there are but two orders of beings in existence—the
Creator and the created. The self-existent God is the one
order; creatures of every grade, from the highest and
purest of spiritual intelligences, down to mere inert matter,
the other. To one of these orders Christ belongs. If, as
some say, he is not God, he is a creature; and if a crea-
ture, dependent, and under a law which demands all he can
do for himself; and, therefore, as he could do nothing for
us, we are unredeemed. Is it objected to this view of the
subject that *¢ God cannot die ; and, therefore, as Christ must
die to redeem man from death, he could not be God?”? We
admit the premises, but deny the conclusion. The appa-
rent difficulty in the case may be perfectly obviated, by con-
sidering that, though Christ is Gop—self-existent, inde-
pendent, and eternal—yet God, alone, is not Christ.
According to our second article, we believe that there are in
the person of Christ two whole and perfect natures—the
Godhead and the manhood. The truth of this sentiment
will appear, when the office Christ filled, the relation he
sustained, and the work he performed, are considered.
Officially, he was the Christ—the Anointed and sent of
God. Relatively, he was the Mediator between God and
men; and his work was to effect a reconciliation between
the parties, by redeeming man from guilt and sin—by ren-
dering satisfaction to the just claims of the law on his be-
half, and opening a way of pardon to such as afterward
should sin. God, the Father, sent his Son, Christ, to be
the Savior of the world. The Son, therefore, though God in
nature, or essence—of the same power, glory, and eternity,
408 REDEMPTION.

was a person distinct from the Father; otherwise, he could
not be sent.

As the province of a mediator is to reconcile variant par-
ties, he must, in order to succeed, possess the confidence,
and understand the interests of both. If Christ, the Son,
were God alone, possessing one nature only, man would
not trust him; and if he were man alone, God could not
trust him. Nor could he, as God, sympathize with man
in his guilt and misery; or, as man, impartially appre-
ciate the rights of God. A person who was neither God
nor man, could know nothing, comparatively, of either.
But a person in whom both these natures are united—and
so united that they are both identical with that person, so
that the act or passion of either nature shall be the act or
passion of the person—we may clearly see, would be every
way adequate to the important work. As God, in his
mediatorial relation, he could understand, and urge upon
man the claims of the divine government; and as man,
in his mediatorial office, he could sympathize with man in
all his sorrows. Having been tempted in all points like as
we are, and having suffered, being tempted, he is able, also,
to succor those who are tempted, as well as to appear in the
presence of God for us. Thus, while, as God, he every-
where pleads the cause of God with men, as man, he
pleads the cause of man with God. In him the two natures
are united, and in him God and men may meet, be recon-
ciled, and hold perpetual communion. This union, so
necessary, was formed, virtually, when the divine Logos
undertook the cause of fallen man. ‘Till man fell, no me-
diator was necessary—sin had not then separated between
man and God; but when this event did occur, then the
mediatorial office was established, and the Mediator entered
upon his work.

Thus we have the constituents of the Christ—the Media-
REDEMPTION. 409

tor—the Son of God—the Son of man—the Redeemer and
Savior of men. As God, he is eternal—as man, he had a
beginning; and as Christ, Mediator, and Son, he had a
beginning, if human nature belong to him, unless human
nature is eternal; for whatever is true of the Christ, in this
respect, is equally true of the Son. The attribution of the
term Son, and the unseriptural phrase, ‘‘ Eternal Son of
God,”’ to the divine nature of Jesus Christ, is unfortunate ;
inasmuch as, while an arbitrary meaning is attached to the
terms inconsistent with their etymology, no appreciable
idea is presented to the mind; or, if any be understood, it
involves a contradiction in terms—a palpable absurdity. As
a Son, he was begotten; and God cannot beget an eternal
Son.

It is equally improper to apply the term Son to the hu-
man nature of Christ alone: in fact, it belongs to neither
exclusively; but the complex person formed by the union
of both. This is a view of the subject, which, while it
contradicts no Scripture, and establishes, incontrovertibly,
all that for which the advocates of the eternity of the filial
relation attach so much importance to the eternal Sonship,
namely, the eternal power and Godhead of Christ, might
harmonize the views of all Christians, without the sacrifice
of any Scriptural sentiment, or form of expression.

This view is, also, substantially exhibited in our second
article, where it is said, ** The Word of the Father took
man’s nature upon him in the womb of the virgin,” &c.
Agreeably to this expression is the language of the angel
to Mary: “The Holy Ghost shall come upon thee, and
the power of the Highest shall overshadow thee: therefore,
also, that holy thing which shall be born of thee, shall be
called the Son of God.’? Also, that of St. Paul: «God
sent forth his Son, made of a woman, made under the law,
to redeem them that were under the law.’? Hence, he is
called, indifferently, Son of God, and Son of man; being
410 REDEMPTION.

equally the Son of both—two whole and perfect natures
being united in his person. In this way, we understand
how. ** God was manifest in the flesh’’—how ‘the Word
was made flesh ’’—how ‘in him dwelt all the fullness of
the Godhead bodily,’? and the import of his interesting
name—‘* Immanuel—God with us.’”? Thus, likewise, we
see how he could, with the utmost propriety, say, «And
now, O Father, glorify thou me with thine own self, with
the glory which I had with thee before the world was,”
John xvii, 5; and, also, in John iii, 18, «* And no man hath
ascended up to heaven, but he that came down from heav-
en, even the Son of man which is in heaven.’ In this
last quotation, the phrase «Son of man”’ cannot apply to
the human nature; for it did not come down from heaven ;
nor to the divine nature; because it existed before man did.
It applies to Christ, however, compounded of both; for he
came from heaven, was born of a woman, and was in
heaven. What was true of either nature was true of the
person.

It has been seen, that Christ must be God to enable him
to engage in this work atall. It is equally plain that, as
God alone, he could do nothing in it. He could not for-
give the sinner without an atonement: that had been to
legalize sin, or, which is the same thing, to nullify the law,
and thus sacrifice the stability of his throne. Nor could
he suffer the penalty of the law ; because he could not sin:
and that penalty was the immediate effect—the inevitable
consequence of sin. What, then, was to bedone? While
guilty, helpless, hopeless, ruined man lay under the curse,
exposed to the bitter pains of undying sorrow, and all crea-
tures were impotent to save—while there was no eye to
pity, or arm to bring relief, «we see Jesus made a little
lower than the angels, for the suffering of death,’’ «that he,
by the grace of God, should taste death for every man ”—
‘who; being in the form of God, thought it not robbery to
REDEMPTION. 411

be equal with God: but made himself of no reputation, and
took upon him the form of a servant, and was made in the
likeness of men: and being found in fashion as a man, he
humbled himself, and became obedient unto death, even the
death of the cross;’’ ‘‘He took not on him the nature of
angeis ;” for they were not the subjects of his redeeming
acts; ‘*but he took on him the’seed of Abraham,”’ because
the ‘children’’ to be redeemed, ‘being flesh and blood,
he himself, likewise, took part of the same, that through
death he might destroy him that had the power of death.
Wherefore, in all things, it behooved him to be made like
unto his brethren ; that he might be a merciful and faithful
High Priest in things pertaining to God, to make reconcilia-
tion for the sins of the people ;”’ that is, by his death.

It was proper that he should «take on him” Auman
nature, rather than any other created nature, because in
this way alone could the penalty be suffered, by the na-
ture that sinned, in such a manner, that it would be mer-
itorious to atone for sin, and deliver us from the curse. As,
then, he must be God to engage in the work, so he must
be man, that he might die; and he must be both in one
person, that the act of either might be the act of the person.

But how did he redeem us? Answer: By suffering in
his own person the penalty of the law, on our behalf.
Thus ‘he suffered, the just for the unjust ;”’ “* was wounded
for our transgressions, and bruised for our iniquities: the
chastisement of our peace was upon him, and on him were
laid the iniquities of us all;” *«* He bare our sins in his own
body on the tree,’’ and, ‘by the grace of God, tasted death
for every man;” ‘‘ He was made a curse for us.”

But what was the nature and extent of his death? An-
swer: Precisely the same as that to which Adam, and in
him the entire race of man, was exposed—spiritual death,
with its concomitants—all that was due to Adam. Had he
not endured this, how was the law satisfied? for it must be
412 REDEMPTION.

remembered that the human nature only suffered. Is it
objected, that, on this ground, we are left to depend upon a
human sacrifice, and, consequently, a finite atonement—a
limited satisfaction? Answer: The human nature in the
person of Jesus Christ was perfect—* without sin,” (other-
wise he must have suffered on his own account,) and, there-
fore, unexceptionable, as to character; and, although he was
‘tunder the law,’’ yet, having obeyed it fully, he was not
subject to its penalty; but being identified with the divinity,
in the person of Christ, he was at liberty to “offer himself,
without spot, unto God,” «for us.” Again: this human
nature was equal to the human nature of Adam, whether
we regard him in his individual, or.his representative char-
acter; and being equivalent, and being offered for us, I
ask, what more is necessary, so far as suffering is con-
cerned, to make a perfect atonement?

But he suffered a spiritual death. Being perfect, as man,
he had a soul as well as a body. This ‘soul was sorrow-
ful even unto death,” and was made ‘an offering for sin.”
This death he suffered while hanging on the cross, which
explains the deep meaning of that otherwise inexplicable
exclamation of the atoning Lamb, ‘My God, my God, why
hast thou forsaken me?’’ As Adam did not, and, proba-
bly, could not die a temporal death till he, by sin, was separ-
ated from God, and was spiritually dead, so it seems reason-
able that, until the dissolution of the two natures in the per-
son of Christ, the human nature could not die temporally.

Is it said that Christ could not have suffered all the pen-
alty, because it includes eternal death? I answer, eternal
death is nothing, in its nature, different from spiritual death
and its concomitants. It is merely the perpetuity of the
state into which man was reduced by the execution of the
penalty ; and resulted necessarily from man’s inability to
extricate himself from it.

Christ having offered himself without spot unto God,
REDEMPTION. 413

and suffered, in his human nature, all that human nature was
under obligation to suffer, on account of Adam’s sin, he, by
his own power, “took up” his life again, and thus, by the
energy of the divine nature in his person, burst the bands
of death, ‘it being impossible that he should be holden of
it;” ‘“‘And having spoiled ‘principalities and powers, made
a show of them openly, triumphing over them in it.”

Christ having thus paid our debt, and satisfied the claims
of the law against us, so far as our obligation to suffer the
penalty was concerned, acquired a property in us, and a
right to govern us, and has now, as Mediator, all power in
heaven and in earth given unto him to enable him to com-
plete his mediatorial work—the restoration of man to the
image and enjoyment of God, as well as his redemption
‘‘from the curse of the law.’’ Redemption is completed:
Christ hath redeemed us. The law has no claims upon us
on account of Adam’s transgression; for ‘*as by the offense
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.” The foundation is thus
laid, whereby all may be saved; indeed, all are saved thus
far; and if we avail ourselves of that grace which is freely
given to all for the renovation of our nature—if we do not
resist the Holy Ghost, which Christ has sent, he will
restore us to the image of God, and thus make us ‘meet
for an inheritance among the saints in light.”

Our salvation, though amply provided for, is still incom-
plete. As, in consequence of sin, we must all “‘return to
the earth out of which we were taken,” and ‘it is ap-
pointed unto men once to die;” and as a state of death is.
inconsistent with the perfection of our nature, and the hap-
piness of man, Christ, in the further prosecution of his glori-
ous work, will raise our bodies from death, and fashion them
like unto his own glorious body, by ‘*his mighty power,

whereby he is able to subdue all things unto himself.”
35*
414 REDEMPTION.

Finally, having redeemed us by his death, given us his
laws, furnished us with the influences of his Spirit, the
overtures of mercy to such as transgress his laws, with all
the rich array of gracious means and influences—having
pleaded our cause, and, by his intercession, stayed the ex-
ecution of the vengeance of God upon us—having justified
the believer, renewed and sanctified the faithful, and raised
the dead, he will sit in judgment upon the human race, and
award their doom: to them who, by patient continuance in
well-doing, have sought for glory, honor, and immortality,
eternal life; but tribulation and anguish, indignation and
wrath, upon every soul of man that doeth evil, and neglects
this great salvation.

How great our obligations ‘to Him who hath loved us,
and washed us from our sins in his own blood!”’

‘*O, for this love, let rocks and hills
Their lasting silence break;
And, all harmonious, human tongues
_ Their Savior’s praises speak.”
How fearfully great, also, is our responsibility! By this
redemption we are Christ’s; and if we do not rebel against
his love, reject his counsels, grieve his Spirit, despise his
authority, crucify him afresh, and put him to an open
shame; or if, having done all these, we yield to his terms,
repent of our sins, and believe with the heart unto right-
eousness—deny ourselves, take up our cross, and follow him
in the regeneration—live by faith upon him, and go on to
perfection, we shall not perish, but have everlasting life.
THE WAY OF THE YOUNG. 415

SERMON XXXI.
BY REV. JOSEPH M. TRIMBLE.
THE WAY OF THE YOUNG.

“‘ Wherewith shall a young man cleanse his way? By taking heed
thereto according to thy word,” Psa. cxix, 9.

Lessons of experience, though ofttimes dearly purchased,
are, generally, the most profitable. If, through this me-
dium, we have learned the good or ill effects of any rem-
edy recommended to alleviate our misery, memory retains
the lesson thus taught with great tenacity. The Psalmist
had, by bitter experience, learned that the way of the young
is morally defiled. Oppressed by guilt, and burdened with
a sense of his defilement, he sought, and, in the word of
God, found the information necessary to enable him to
cleanse his way. That we may profit by his experience,
let us examine the text, from which we may learn,

I. Tuar THE way OF THE YOUNG IS MORALLY DEFILED.

Il, How THAT way MAY BE CLEANSED.

May the Spirit of God aid us so to present this subject
to your hearts and minds, that it may prove the power of
God to your salvation!

I. The way of the young is morally defiled.

The same, as a general remark, is true of all men. All
are partakers of a nature ruined by sin, Romans v, 12.
The first feature of this defilement which we shall notice,
as belonging peculiarly to the young, is,

1. Their ignorance of God. ‘*The world by wisdom
knows not God.’? Though he is to be seen in all his
works, and is so intimately connected with man’s existence,
that in him we live, move, and have our being, yet sin has
so blinded the mind, that it observes not—it comprehends
not these facts. This is true, to some extent, of minds
416 THE WAY OF THE YOUNG.

cultivated, but much more so of the uncultivated. The
minds of youth are naturally disinclined to the acquisition
of spiritual knowledge, yet grasp, with eagerness, those
pursuits and employments which gratify the propensities of
their unsanctified natures. Itis a melancholy truth, that vast
numbers of the youth of our country are destitute of moral
instruction. Their parents, who ought to teach them, are
themselves ignorant of God, and feel no interest for the
moral education of their offspring. No marvel that, under
these circumstances, many are to be found nearly as igno-
rant of God as those living in the midst of heathenism.
When will the zeal of the Church gather these to places of
moral training? But even the young, who are blessed with
educational advantages, are but too partially instructed in
the things that make for their peace. True, some Chris-
tian parents faithfully perform their duty to their children,
and share the blessed fruits of their labor. But many,
among professing parents, are sadly negligent in teaching
their children to know and obey God; hence the fact, that
so many of the children of parents belonging to the Church
of Christ are found out of the pale of the Church, eagerly
pressing on in the polluted way.

Too many believe, that rigid moral training is not best
for their sons and daughters. ‘They indulge them in their
fondness for worldly amusements, virtually aiding them in
their alienation from God, and the knowledge of his ways.
No wonder that such children are ignorant of God. They
seldom read the Bible; they prefer works of fiction—those
slow but deadly poisons used by the adversary to ruin souls.
These increase their desire for those places of fashionable
resort and sinfdl amusement, with which our world is
cursed. Thither they delight to repair, and, amid the ‘asso-
ciations there found, they learn to neglect God and relig-
ion. The want of interest manifested by the parent, will
THE WAY OF THE YOUNG. 417

strengthen and confirm the child in ils disinclination to
acquire a knowledge of the truth as it is in Jesus, and aid
in producing,

2. Unbelief, another feature of the polluted way. Can
it be matter of surprise, that those who are ignorant of God
should be destitute of saving faith? How can they believe
on him they know not? ‘+ Whatsoever is not of faith is
sin,’’ and sin defiles the heart of the sinner—even the young
sinner. When unbelief sways the mind and heart, sin is
committed with little or no concern for the consequences.
Present gratification is sought in every way that promises
success; and a failure to secure it in one way only strength-
ens the desire to try some other. With a courage worthy
a good cause, unmindful of defeat, they hasten onward
in quest of enjoyment. Nor does it require many years to
make those who are ignorant and unbelieving, adepts in
crime. Early—very early they evince a maturity in sin
fearful to contemplate. Can we be at a loss for the causes
which produce these sad results? The neglect of parental
effort, and the powerful influence of example furnished by
an ungodly world, stand among the first on the list. I con-
fess, my heart sickens and grows sad, while I survey the
multitudes of youth thronging the paths of worldly dissipa-
tion and folly, cheered on by the example and influence of
irreligious men, some of whom are in high places. Vast
numbers of these unbelieving youth are found to be de-
scendants of professing Christians. The father prays, the
son swears; the mother weeps, the daughter dances. Can
each have faith in God? These unbelieving ones, as they
embark on the sea of life, are like the vessel putting to sea
without compass or chart, manned with raw recruits, desti-
tute alike of knowledge and experience in the art of navi-
gation, Ruin—certain ruin must await them; for their
ignorance and unbelief leads to,

3. Impenitency. Hardness of heart is a great curse to
418 THE.WAY OF THE YOUNG.

an old-sinner: how much more dangerous to the young!
Yet this is the inevitable result of ignorance and unbelief.
If any doubt, let them examine into the history of the
class of persons alluded to, and their doubts will soon van-
ish. ‘How rapidly the heart, through the deceitfulness of
sin, becomes morally insensible! I do not mean to say
that such cannot weep—they have tears; but shed them
only when deprived of some worldly pleasure, or when
poring over some tale of fictitious sorrow—I mean they
have no tears to shed over their own impiety. The mov-
ing, melting story of Calvary has no charms for them.
They deem it evidence of weakness to weep amid scenes
such as bronght gushing tears from the Savior’s eyes.
Young persons of this class shun the society of the good
and virtuous, and rarely mingle with God’s people in the
services of the sanctuary. The Sabbath is a day for con-
gregating with spirits like themselves, to sport and sin its
hours away. They prefer to ‘rejoice in their youth, and
to let their hearts cheer them in the days of their youth—to
walk in the ways of their heart, and in the sight of their
eyes,’ hoping that for none of ‘these things will God
bring them into judgment. No tear of penitence—no
godly sorrow for sin—no tenderness of soul enters into
their experience. How many of them might truthfully
sing,
“ The rocks can rend, the earth can quake,
The sea can roar, the mountains shake;
Of feeling all things show some sign,
But this unfeeling heart of mine!”

The avenues of vice are thronged with these youthful im-
penitents, pressing eagerly after the pleasures of sin. What
ear has not been pained with their profanity? What eye
has not wept at beholding their irreligious, reckless course ?
And who can contemplate their end without exclaiming,
‘‘ Lord, save, or they perish ;”’ for where, in eternity, would
THE WAY OF THE YOUNG. 419

you expect to find these ignorant, unbelieving, and impeni-
tent sons and daughters of folly but in outer darkness?
where no music will fall on their ear but the groans of the
damned—where there is nothing with which to sport but
the flames that torment them—where no employment will
be found for them but weeping, wailing, and gnashing of
teeth. Young man, are you unconverted? Open your
eyes to behold your danger, contemplate the end—the dread-
ful end of the sinner, and resolve, in the strength of grace,
to seek a shelter from the coming storm. Would you know,

Il. How the way of the young may be cleansed ?

Listen to David. As you imploringly inquire, «« Where-
with shall a young man cleanse his way ?” he replies, « By
taking heed thereto according to God’s word.’’ The Bible,
resisting all the efforts of its foes, still stands a beacon-light
to guide the erring youth into pure and peaceful paths.
Most cheerfully we join the Psalmist in recommending it
to all who are inquiring after truth; but especially would
we urge the young to ‘search the Scriptures.”” Aided by
their instructions, you may,

1. Exchange ignorance for true wisdom. The youth,
with the volume of inspiration as his text-book, may study
to advantage the character and attributes of God, the char-
acter of his moral government, and his own relation to God
as a subject of his government.

“ Here light, descending from above,
Directs his doubtful feet.”

And, as he searches, his ignorance will vanish like mist be-
fore the rising sun; for “‘the commandments of the Lord
are pure, enlightening the eyes,” and a knowledge of them
is «more to be desired than gold, yea, than much fine
gold.’ By careful and prayerful examination of the Scrip-
tures, you will learn your true condition as a sinner, the
way to Christ, the only Savior of guilty man, and the esti-
mate God has put upon you. The Bible, and the Bible
420 THE WAY OF THE YOUNG.

only,’ teaches you, that God so loved you that he gave his
only-begotten Son for you; that he who was the brightness
of the Father’s glory humbled himself, and took upon him
your nature, and in that nature suffered and died for your
sins, and rose for your justification. Can you dwell on
truths such as these without becoming wiser and better?
Let me assure you, the Bible deals in facts—facts awful and
sublime. It tells you, you are a probationer on your trial
for an eternal state, rapidly running your span of life. It
tells of a day of judgment, and you must be there—of a
Judge, and you must face him—of a canvassing of moral
character, and yours must pass the solemn test. It tells of
heaven, the final home of all the faithful and obedient ser-
vants of God, where they enjoy all that their nature, puri-
fied from sin, is capable of enjoying, and eternity alone
measures the duration of their bliss. It tells of hell, and
who are, and shall be there, revealing the deep and untold
anguish of spirits damned. All this is done that you may
be saved. Search, then, the sacred page, assured that you
shall find the way of life; for ** the law of the Lord is per-
fect, converting the soul.”

By the light of divine truth you will be prepared to,

2. Exchange unbelief for faith in Christ. Faith comes
by hearing—hearing by the word of God. The truth of
God is the foundation for faith. ‘*Thy word is truth.”
Christ is the object of faith.

“Faith, by its very nature, shall embrace both credence and obedience;
Yea, the word for both is one, and cannot be divided.
For work void of faith, wherein can it be counted for a duty?

And faith not seen in work, whereby can the doctrine be discovered?
Faith in religion is an instrument—a handle, and the hand to turn it—
Less a condition than a mean, and more an operation than a virtue.
Ye are told of God’s deep love—they that believe will love him;
They that love him will obey: and obedience hath its blessing.

Ye are taught of the soul’s great price—they that believe will prize it,
And, prizing soul, will cherish well the hopes that make it happy.”
THE WAY OF THE YOUNG. 421

Faith in Jesus Christ is the link that unites the believer
to his God. And, if you read the Scriptures with sincere
desires to be instructed, you cannot fail to find food for
faith; and the more eagerly you search, the more fully will
you find your unbelief yielding to the claims of faith. So
fully and so clearly is the plan of salvation presented in the
Bible, that he who runs may read, and he who reads may
understand and embrace. More than half the infidelity of
the present day, exists by virtue of ignorance of God and
his holy word. Rarely, if ever, does it occur, that the
study of the Scriptures fails to produce in the mind of the
student conviction of this truth: ‘‘'They are of God.”

What an interesting world of truth the Bible presents to
the believing mind and heart! ‘ruth, high as heaven—
vast as immensity—to what shalt thou liken it?

“They be flashes of the day-spring from on high, shed from the
windows of the skies;
They be streams of living waters, fresh from the fountain of Intel-
ligence.”’

Let me urge you to approach this fountain: drink of its
waters—its life-giving waters: drink, and your soul, dead
in trespasses and in sins, shall show signs of returning life.
Your moral sensibilities shall awake from guilty nature’s
sleep. Conscience will begin to plead for God, anxious to
be disburdened of her load of guilt and sin.

Thus affected by the word of God, you will be pre-
pared to,

3. Exchange impenitency for godly sorrow for sin.
The word of God is the sword of the Spirit; and marvel
not, if, while reading it, you should feel the sword pene-
trating your heart; for, like the rod of Moses, truth divine
smites the flinty heart, and the waters of penitential sorrow
gush out. Nor should I be surprised to hear you cry out,
like Isaiah, ** Woe is me! for I am undone; because I am a

man of unclean lips, and I dwell in the midst of a people
36
422 THE WAY OF THE YOUNG.

of unclean lips.” Think it not strange, that, while you, by
faith, look on Him who was wounded for your transgres-
sions, your heart mourns. Genuine penitence makes the
heart sick of sin. You will.lothe it, and, by every possible
means in your power, seek to be delivered from it; and,
taking the Bible for your guide in this work, you will find
upon its pages words of comfort and encouragement, such
as these: «‘ Blessed are they that mourn: for they shall be
comforted ;”’ ‘* Blessed are the poor in spirit: for theirs is
the kingdom of heaven;’’ ‘Come unto me, all ye that
labor, and are heavy-laden, and I will give you rest ;’’ «« The
Spirit and the Bride say, Come. And let him that heareth
say, Come. And let him that is athirst come. And who-
soever will, let him take the water of life freely.”’ Believ-
ing and embracing these truths, you will experience the
regenerating and purifying grace of God, and be made a
new creature; while the Spirit of God witnesses with your
spirit, that you are a child of his. Thus saved from sin,
your way will be pure, while you permit God’s word to
direct your steps. Then hide the word of truth in your
heart, that you sin not against God.

How great the change thus wrought in your experience,
and in the sources of your pleasure! You will feel as
though you occupied a place in a new world—every thing
will be so changed. You will pine for no place of vain
amusement—resort tono methods of modern or ancient
impiety, to pass away a dull and tedious hour. But, with
Jesus in your heart—the hope of glory formed, you will
have, by experience, the pleasure of singing,

“ Jesus, all the day long,
Is my joy and my song.”

This is not imagination. Thousands have thus been
enabled to rejoice in the possession of the love of God, shed
abroad in their hearts by the Holy Ghost. Would to God
I could induce you to imitate the wise and good of every
THE WAY OF THE YOUNG. 423

age, who have been servants of God, in daily reading and
meditating upon the truths taught in the Gospel of Christ!
If you would spend your life walking in pure paths—if you
would have your probation end in sight of heaven—if you
would be happy to all eternity, take the Bible to your heart:
it will guide your steps aright. Let me exhort you to
make it your companion: heed its pure and holy admoni-
tions—embrace its exceeding great and precious promises—
obey its holy commandments, Then, let earthly weal or
woe betide you, happiness will dwell in your heart; and as
you near the spirit-world, your enlightened mind and puri-
fied heart will have nothing to fear; but, with Paul, you may
then exclaim, “To live, is Christ—to die, is gain.”” May
God, in great mercy, prepare us all to wind up life’s history
in peace, and then exchange earth for heaven !

We infer from this subject,

1. That the number of young persons destitute of moral
training, argues neglect somewhere. Is it upon the part of
parents? What an awful account irreligious parents will
have to meet at the bar of God—the souls of their children
ruined through their neglect! Are Christians at fault? Is
the Church of God neglecting the moral education of the
young within her reach? O that God would awake the
Church to effort, such as the worth of perishing souls
demands !

2. If the path of the young is morally defiled, how much
more impure is the path of that man, matured in years, and
matured in habits of impiety! To what purpose have such
been living? Treasuring up wrath against the day of wrath!
What an awful treasure, and what a fearful amount upon
deposit! ‘To such there is no green spot in the history of
the past upon which the mind can dwell with pleasure—no
present, permanent enjoyment; and casting the eye for-
ward, nothing seems to strike it that does not increase the
fearful looking-for of judgment and fiery indignation, that
424 THE WAY OF THE YOUNG.

shall devour the adversary of God. To such we say,
repent now: fly to your Bible—the long-neglected Bible:
search—eagerly search to find a refuge from the impending
danger; and stay not your efforts till, by the word of life,
you are made wise unto salvation, through faith in Jesus
Christ.

3. That all should be lovers of God’s word—should
take great delight in reading and meditating thereon; for

“ Naught you can ask, to make you blest,
Is in this book denied.”

The Psalmist exclaimed, ««O how love I thy law!’ And
how ardently he prayed, ‘Teach me thy statutes!’ Imi-
tate him in his attachment to the word of life. Let the
Bible be your daily companion. If parents, let me impress
it upon you as a duty never to be neglected, to teach your
children its soul-stirring truths. Do it prayerfully and
faithfully, that the Holy Spirit may impress it upon their
hearts. Be more solicitous to see your offspring pious—
fond of the means of grace and of the path of life, than to
see them reveling, mirthfully, with the occupants of the
way to death and sorrow. Be careful to lead them to God—
not from him. Remember, to you is committed the work
of training them for heaven or for hell. God grant that
you may feel your responsibility ; and, in view of all the
interests of your children, for this world and the world to
come, help you to train them up in the nurture and admo-
nition of the Lord! And may he hasten the day, when the
Bible shall have its place and its influence in every mind
and heart !

« Divine instructor—gracious Lord,
Be thou for ever near;

Teach me to love thy sacred word,
And view my Savior there.”
DWELLING IN THE LORD’S HOUSE. 425

SERMON XXXII.
BY REV. SAMUEL LYNCH.

THE DESIRABLENESS OF DWELLING IN THE HOUSE OF THE
LORD.

“One thing have I desired of the Lord, that will I seek after; that
I may dwell in the house of the Lord all the days of my life, to
behold the beauty of the Lord, and to inquire in his temple,” Psa.
xxvii, 4.

The phrase, ‘house of the Lord,” is a figure used to
represent the Church of God. Asa house is literally the
habitation or dwelling of man, and as the body is called a
house, being the habitation of the soul, so the Church is
beautifully compared to a house, or body; for as the life
and beauty of the body depend on its union with the soul,
so the life and glory of the Church depend on its union
with Christ; and as the body without the spirit dies, and
becomes a putrid mass, so the Church, separate from the
life-giving influence of the infinite and eternal Spirit, soon
becomes a mass of moral putrefaction. This Church is
composed of all who are united to Christ, their great Head,
by faith—who, together, constitute the general, or catholic
Church. But, like a vine or body, this Church is composed
of different members, or branches; and our Lord has defined
a branch of his Church thus: ‘Where two or three are
gathered together in my name, there am I in the midst of
them,” like the soul in the body, giving life and joy to all
their exercises. We proceed to notice,

I. Tur pestre or Davin.

This was, that he might ‘‘dwell in the house of the
Lord,’’ or the Church of the living God, ‘all the days of
his life.’ This union with the Church was, by David,
highly esteemed; for, said he, “I had rather be a door-
keeper in the house of my God, than to dwell in the tents

of wickedness.’ From this, we infer that it is our duty
36*
426 THE DESIRABLENESS OF DWELLING

and highest privilege to be united with the visible Church.
It is our duty, because it is the path which the great Head
of the Church has marked out for us; and, also, because
we thus exert an influence on the Lord’s side, and, by our
example, lead others to become followers of Christ.

But one inquires, «Can I not serve God, and reach
heaven, without joining the Church?’ Suppose you could;
then so can I, and so can all; and, then, what becomes of:
the Church? Would not this, therefore, be impeaching the
wisdom of the Redeemer, who has set up and perpetuated
his Church? Would it not be charging the only wise God
with folly? But let us notice this a little further. ‘<I can
do without the Church.” Can you? What would you
know of God, of Christ, of judgment, of hell, of heaven,
without the Church?) You may say you could read your
Bible, and attend the ministry of the word, and through
these means learn your duty. But who has given you the
Bible? Is not the Church the depository of God’s word?
and are not these ministers sent forth and supported by the
Church? If it were not for the Church you would have
no Bible, no Gospel minister, no day of rest.

There is much more implied in this prayer than a mere
relation of membership to the Church. There is implied
in it the enjoyment of the divine favor, and all the advan-
tages connected with this favor. To explain: here is a
circle within which the sun continually shines. While we
keep within this circle we shall enjoy its light. So the
Church, or house of the Lord, is this circle; and while we
dwell here, walking continually in the fear of the Lord,
and serving him daily, we shall not walk in darkness, but
shall have the light of life; hence, it is a high and glorious
privilege to dwell in the house of the Lord. Happy are
they who thus dwell in thy house! Here, to all such, the
Lord God is a sun and shield, and the language of every
sincere and pious heart is like that of Ruth, when she said
IN THE HOUSE OF THE LORD. 427

to her mother-in-law, ‘‘ Entreat me not to leave thee, or to
return from following after thee: for whither thou goest, I
will go; and where thou lodgest, I will lodge: thy people
shall be my people, and thy God my God.”

And such was the one desire of David—that he might
‘‘ dwell in the house of the Lord.” How long? ‘All the
days of my life.” Our day of trial continues through and
ends only with our mortal life. It will be of little avail, in
death, that we have enjoyed the favor of God, if we
are not ¢hen found in Christ. It is wise to secure the
divine favor; but wiser still to hold fast to the end, as they,
and they only, will, after death, be taken to the Church
triumphant, who, at death, are found members of the spir-
itual Church militant.

We proceed to notice,

Il. Wuy Davip DESIRED TO DWELL IN THE. HOUSE OF
THE Lorp.

1. “That I may behold the beauty of the Lord.” By
the beauty of the Lord, we are not to understand that he
desired to see the Lord in any tangible form, or bodily shape.
We know there are those who represent the great I AM as
having a body and parts, and thus literally humanize Jeho-
vah, and make him like unto one of themselves. But he
desired to see the beauty of the Lord in a more sublime
sense. First, in his works in the material universe. We
can see the beauty of the Lord in the wisdom and goodness
manifested in this mundane system. But it may be inquired,
does not the infidel see the same beauty? We grant thata
philosopher may see beauty in the arrangement or fitness
of things in the material universe; but he sees not the
‘‘beauty of the Lord.” God is not in all his thoughts—he
has put him out of his system. Not so with those who
are born of God, and live in the enjoyment of his favor.
They see the beauty of the Lord in all his works, and can
look **through nature up to nature’s God.’? The eyes of
428 THE DESIRABLENESS OF DWELLING

their understanding being opened, they see God in every
thing. They see his wisdom and goodness manifested in
all his works, and can exclaim, with a delight known
only to the child of God, «My Father made them all.”

Again: it is while dwelling in the house of the Lord,
that the beauty of the Lord may be seen, in the arrange-
ments of divine providence. It is a doctrine full of com-
fort to the child of God, that the superintending care of
God extends to every minutie of his life—that the very
hairs of his head are numbered—that God is his Father and
his Friend. Confiding in his wisdom and goodness, he
can, with patience, submit to all his providential dispensa-
tions—knowing that he is ** too wise to err, and too good to
be unkind.” It is true, these dispensations may often be,
to him, mysterious. God’s ways may be past finding out—
his path may be in the sea, and his footsteps in deep waters ;
but where he cannot know, he has learned to trust—having
learned, not only from the assurances of God’s word, but
from past experience, that all things work together for good
to them that love God. «* No chastening,”’ says the apostle,
‘for the present seemeth to be joyous, but grievous; never-
theless, afterward it yieldeth the peaceable fruit of right-
eousness:’’ so that, from happy experience, we can say,
God does nothing, nor suffers any thing to be done, but
what we ourselves would do, if we could see through all
events, as he does. ‘True, the various steps by which he
brings about his gracious purposes, may seem to us, at first,
to be without any order or design. ‘To a superficial ob-
server, a piece of complicated machinery may be entirely
inexplicable; while, to the experienced engineer, all is order
and beauty. So, though

‘¢ Blind unbelief is sure to err,
And scan his work in vain,”

the confiding Christian waits until God, in his own good
time, shall make it plain. Dark and lowering may be the
IN THE HOUSE OF THE LORD. 429.

cloud; but behind its frownings faith beholds the smiling
face of Him who is a friend, and who doeth all things well,
and exclaims, ‘It is the Lord: let him do whatsoever
seemeth him good.”” Such has been the experience of
God’s people in all ages. Look at the afflictions of Job,
and there see ‘the end of the Lord;” or at those of the
patriarch Jacob, and see how he causeth the wrath of man
to praise him, and delivers his people out of all their
troubles. The venerable patriarch is well-nigh overwhelmed
with his afflictions, and seems ready to yield to despond-
ency: ‘Joseph is not, and Simeon is not, and ye will take
Benjamin away : all these things are against me.” But, in
the final issue, he sees ‘‘the beauty of the Lord,’’ as did
Joseph, also, when he said to his guilty, but penitent breth-
ren, ‘“‘ Ye thought evil against me, but God meant it unto
good.”” And such has been the experience of many modern
Christians. Who, that has read the narrative of ‘+ Patient
Joe,” has not been led to say, ‘Verily, there is a God,
that judgeth in the earth!’ Joe was a poor collier, whose
trust was in the God of Jacob, whom he served. Work-
ing from home through the day, he was-in the practice
of taking with him, in the morning, his dinner, which was,
one day, near dinner hour, carried off by a dog, that had
entered the pit. Joe pursued the animal out of the mine
some distance, till he found it was in vain to try to recover
his meal. But when he returned what amazement! The
pit, in his absence, had fallen, and those within had been
hurried into eternity. Seeing in his escape “the beauty
of the Lord,” he exclaimed, ‘How could it appear to a
short-sighted sinner, that my life should be saved by
the loss of my dinner!’ Thus do the interpositions of
Providence appear to the pious. The mysterious visitations
of his hand are so many links in the chain, by which we
shall at last be brought safe to the land of rest.

But more clearly will this appear, when we gain the
430 THE DESIRABLENESS OF DWELLING

upper sanctuary. Here we see through a glass, darkly;
but there we shall see face to face. Here we know but in
part; but there we shall know even as we are known.
Yes, what we know not now, we shall know hereafter.
Then shall we realize that our light afflictions, which were
but for 2 moment, have worked out for us a far more ex-
ceeding and eternal weight of glory, and understand more
perfectly why the Lord permitted us to be tried and tossed
on the voyage of life. Then shall we, indeed, see the
beauty of the Lord, and, with adoring wonder and gratitude,
acknowledge that he hath done all things well.

«The beauty of the Lord’’ is, also, to be seen in the
redemption of the world through Christ. Here are lengths
and breadths, heights and depths of infinite love, which
enrapture and captivate the pious heart. Here the beauty
of the Lord appears most conspicuous. All his perfections
unite in sweet harmony—‘“mercy and truth have met
together—righteousness and peace have embraced each
other.”

“ Here the whole Deity is known;
Nor dares a creature guess

Which of the glories brightest shone,
The justice or the grace.”

Here we see the hatred of God against sin, and his love for
the sinner. While the cross guards his holy and immutable
law, it encourages the sinner to hope in his merey. On
this theme the child of God delights to dwell:
‘* Sweet the moments—rich in blessing,
Which thus before the cross he spends;
Life, and health, and peace possessing,
From the sinner’s dying friend.”

If the ** beauty of the Lord”’ is thus seen in his house,
is it not a most desirable place? Well might one of old
exclaim, ‘‘How goodly are thy tents, OQ Jacob, and thy
tabernacles, O Israel! As the valleys are they spread forth,
as gardens by the river’s side, as the trees of lign-aloes
IN THE HOUSE OF THE LORD. 431

which the Lord hath planted, and as cedar trees beside the
waters.”

2. Another reason why David desired to dwell in the
house of the Lord was, that he might ‘inquire in his tem-
ple.’ It is here, in his holy temple, that God is to be
sought; and here he will not be sought in vain, When
beset with difficulties, so that our way may appear to be
hedged up, we may ask of God, and he will direct us in
the way. Let us ask, and we shall not be left in darkness.
It is our duty and our interest to ask direction of the only
wise God, in all the steps we take, and in all the plans and
enterprises upon which we enter. Do we not esteem it a
privilege, to have a wise earthly friend, to whom, on all
important matters, we can repair and receive advice? Solo-
mon says, thdt in the multitude of counselors there is
safety ; but who so able to give direction as the Ancient of
days? and (what cause of encouragement!) none more will-
ing. He giveth wisdom; and he giveth liberally, and up-
braideth not. How happy are they who enjoy his instruc-
tions and guidance! Look at the benefit which David
realized from access to God, when his thoughts troubled
him, as he saw the prosperity of the wicked, and the afflic-
tions of the righteous! He tells us that his feet had well-
nigh slipped, until he went to the sanctuary, and inquired
in the temple, when he saw their end. ‘The Lord opened
his eyes to see beyond this present life, and his mind
resumed its former peace. If, in all the important affairs of
life, we were to avail ourselves of this privilege, we should,
no doubt, be more successful, and our days be more peace-
ful, prosperous, and happy. But let us remember we must
be sincere, spiritual worshipers; for if we regard iniquity
in our heart, the Lord will not hear us when we call.

III. Davip’s PURPOSE TO SEEK WHAT HE SO MUCH DE-
sirED: ‘ One thing have I desired of the Lord, that will J
seek after.”
432 DWELLING IN THE LORD’S HOUSE.

It is necessary, in order to success in any undertaking of
importance, that we give it our undivided attention. How
much more is this necessary, in order to secure the great
blessing presented in the text! What is all earthly good
in comparison io this?) What is wealth, honor, learning,
and pleasure, compared with the riches of grace, the wis-
dom from above, the honor that comes from God, and the
pleasures that are at his right hand for evermore? On this
object the mind of David was fixed. He regarded it as
the ‘‘one thing needful ’’—« the pearl of great price.”” And
this desire of God’s favor was not a cold, formal feeling,
which led to no effort—not like that of some, who tell us
they desire to serve God, and secure a rest in heaven, but
whose desire is not sufficiently strong to take them one step
in the way toward heaven. Their desire is like that of the
sluggard, who will not plough, by reason of the cold, and,
therefore, begs in harvest, and has nothing. Not so the
desire of heart which the Lord will satisfy. It is like the
husbandman who patiently labors to obtain the fruits of his
field: «« That will I seek after.’’ Yes, seek after it, as the
merchantman seeketh goodly pearls, and as the panting
hart seeks for the cooling stream—waiting upon God in
the use of all the means of grace—in the public ordinances
of his house, and in social and private prayer. ‘Evening,
and morning, and at noon,” said the Psalmist, « will I pray,
and cry aloud,” yea, «I will call upon him as long as I
live.” Thus let us seek, and we shall find. Look at the
ease of Jacob! All night he wrestled with the angel of the
Lord—until the day began to dawn; and when the angel
said, «*Let me go; for the day breaketh,” his language
was, ‘I will not let thee go, except thou bless me.”” Such
efforts will not be in vain—they shall succeed. Then go
and do likewise; and the Lord will grant you that which
you so much desire—a place in his house, and with his
people here on earth; and when you fail on earth—when
CHRISTIAN LIBERALITY. 433

your relation to the Church below shall cease—your seat
be vacant in the lower sanctuary, then, O then, ‘an en-
trance shall be administered unto you, abundantly, into the
everlasting kingdom of our Lord and Savior Jesus Christ,”

«Where the saints of all ages in harmony meet,
Their Savior and brethren transported to greet—
Where the anthems of glory unceasingly roll,

And the smile of the Lord is the feast of the soul.’

SERMON XXXIII.
BY REV. LEONARD B. GURLEY.
CHRISTIAN LIBERALITY.

“Therefore, as ye abound in every thing, in faith, and utterance,
and knowledge, and in all diligence, and in your love to us, see that ye
abound in this grace, also,” 2 Cor. viii, 7.

Ir, after much thought and consideration, you had
labored to erect a noble edifice, beautiful in its architectural
proportions, costly in materials, and designed to endure for
ages, what would be your feelings if, on inspection, a capi-
tal defect was apparent—one which, while it marred its
beauty, would, also, endanger the safety and stability of the
whole structure? How deep would be your mortification,
and how heart-sickening your regret at an oversight so un-
expected! But if the error were traceable to your own
carelessness or indifference, regret would be deepened into
remorse. But if, in the superstructure of piety which the
Christian is endeavoring to erect, he should discover a simi-
lar error—if, after years of toil, he should find it defective
in an important and essential particular—that it is not
according to the pattern shown in the mount—and if this
discovery should not be made until the moment which

places it beyond all change and all remedy, how great,
37
434 CHRISTIAN LIBERALITY.

then, would be his consternation, and how unmitigated his
despair!

To prevent such a calamity, the apostle enforces on the
Christian world, through this epistle to the Corinthian
Church, a most important Christian grace, which may be
denominated Christian liberality. He alludes to the bright
constellation of Christian graces in which they already
abounded, and then, to feed the flames of their enlightened
zeal and glowing love, he adds, ‘*See that ye abound in this
grace, also.”’ It is a grace which has its seat in the heart,
is the fruit of faith, and an important characteristic of true
Christianity—without which religion is but a name, and
worship but solemn mockery. In the consideration of
this grace, your attention is invited to,

I. Its oBiicaTion.

This rests on no doubtful foundation. God requires it.
It is enjoined in the law and the prophets: ‘Honor the
Lord with thy substance, and with the first-fruit of all thy
increase: so shall thy barns be filled with plenty.”” Among
the first lessons taught by the Savior was this: ‘* Lay not up
for yourselves treasures on earth.”

The sentiments of the Redeemer are further recorded by
the apostle where he says, ‘‘ That so laboring ye ought to
support the weak, and to remember the words of the Lord
Jesus, how he said, It is more blessed to give than to
receive ’’—words as profound in their philosophy as touch-
ing in their pathos. Ministers are required to ‘charge
them that are rich in this world,” «that they be rich in
good works, ready to distribute, willing to communicate, lay-
ing up for themselves a good foundation for time to come.”
But what if God did not require it? Would the Bible
be more to our liking? Would it commend itself more
effectually to every man’s conscience in the sight’of God,
if, in the ample scope of its positive injunctions, it nowhere
pleaded the cause of the poor and the needy? Would it be
CHRISTIAN LIBERALITY. 435

more worthy of him who is styled ‘Father of mercies,”’
if it passed over, unnoticed and uncared for, the wants of a
sinful and suffering world? Would you love the Bible
more if it urged benevolence less? Or rather, if revelation
were utterly silent on this point, would you not have con-
tended that it was so only because here revelation is useless ;
that here the light of reason alone is sufficient, and that
the common sympathies of our nature revolt at that avarice
and selfishness, which limits the benevolence of man to the
pigmy orbit of his own self-interest, shutting out from his
eyes and his heart the claims of a ruined world?

To sustain the dictates of reason, you would urge the
great law of consanguinity, the common origin of our race—
that we have one Father, one Redeemer, one sanctifier, and
one heaven. You would contend, (the opinions of infidels
to the contrary, notwithstanding,) that wherever man is
found, he is found essentially the same, in his physical,
mental, and moral constitution—that everywhere he thinks,
reasons, remembers, and resolves—that his passions, pro-
pensities, and sympathies, are the same; and that, although
variety is stamped upon our race, as on all that God has
made, yet no different shade of color, or variety of config-
uration, or diversity of language, or degree of civilization,
can rob a human being of his common brotherhood.
Whether cradled amid polar snows, or Lybian sands—
whether he dwell on the banks of the Danube or the Mis-
sissippi, the Ganges or the Nile—whether crowned with
laurels, or cursed with manacles—still he can point to the
glowing heraldry of his race: «*God hath made of one
blood all nations of men to dwell on all the face of the
earth.”” And, finally, you would insist that he who would
spurn these considerations, so as to feel no sympathy
for his suffering fellow-creatures, should wear the mark of
Cain, and, under the just maledictions of Heaven, wander a
fugitive and vagabond on the face of the earth. But if
436 CHRISTIAN LIBERALITY.

such strong conclusions could be drawn from reason alone,
then, with what ten-fold force does the obligation press upon
us, when, in every form of expression, and by every mode
of appeal, it is enjoined in the sacred oracles, and when
to direct injunction is superadded the influence of com-
mended example, and the gracious assurance ‘that with
such sacrifices God is well pleased.”

II. Its opsects.

The objects of Christian liberality are numerous. He
who has said, «Go work in my vineyard,” has also said,
‘Lift up your eyes, and look on the fields; for they are
white already to harvest.’’ Each successive age develops
some new enterprise of benevolence—some new mode of
attack on the empire of darkness, or some fresh channel
by which the waters of life may be conveyed to a perishing
world. The benevolent institutions of the day are the
great moral levers which are destined, under God, and his
truth, to break up the deep foundations of vice, and to
shake the gates of hell to their centre. These associations
are so constructed, that all can have the honor of contribu-
ting to their advancement, and, through their instrumentality,
the wealth of Croesus, or the widow’s mite, can be usefully
employed. The abundance of our land is such that few
are reduced to absolute want; and the provision made for
such, by public beneficence, happily relieves the Church of
a great burden, and leaves her resources more abundant to
meet those more extensive and permanent objects of phi-
lanthropy, which are at once the glory and the bulwarks of
our Zion. ‘The limits assigned to this discourse forbid the
attempt, however pleasing, to dwell on these various asso-
ciations, which so richly merit the high confidence and sup-
port of all who love our Lord Jesus Christ. We shall
barely glance at some of them, and dwell at some length on
one, which at present imperiously demands the attention of
the Church. Bible, tract, and Sabbath school societies,
CHRISTIAN LIBERALITY. 437

are great engines of power in the diffusion of light. Their
influence, at home and abroad, is, to some good extent,
obvious to all, and they are well worthy our cordial and
constant patronage.

So, also, there is a strong claim for Christian liberality in
the field of missionary operations. Vast empires, whose
thronging millions have been in utter ignorance of the Gos-
pel, are now inviting its approach. Their gates, long barred,
have been, by a mysterious providence, unlocked and ex-
panded, as if to invite the messengers of mercy from every
land. China, Africa, and Mexico, must be regenerated.
What golden harvests are here ripening for the sickle! And
history shall record, in characters more durable than monu-
ments of brass, what part of this great work shall be
achieved by the American Churches. But on this glorious
theme I may not dwell. I pass to the object of Christian
liberality which has been selected as the special object of
the present discourse.

The establishment of literary institutions, under Chris-
tian control, is, at the present time, an important feature
in the benevolent enterprises of the Church.

Such institutions combine and exert, in a most efficient
manner, the great elements of moral power. Their scope
of action, and range of influence, is so extensive, complex,
and enduring, that few perceive, at first sight, the thousandth
part of their utility: like the pyramids of Egypt, whose
massive structures, when seen in the distance, usually dis-
appoint expectation, but, upon a nearer approach, and more
careful observation, astonish the traveler with their gigantic
proportions,

The importance of education, in whatever aspect we may
view it, can scarcely be overrated. If ‘knowledge is
power,”’ then does the Church, by increasing her knowledge,
increase her power. Education is to the mind what the

wheel of the lapidary is to the rough diamond—it gives it a
37#
438 CHRISTIAN. LIBERALITY.

polish, and develops its beauty and value. And if, in this
great and growing state, there is a Christian Church, which
may consistently disregard the high claims of science, the
Methodist Episcopal Church certainly is not that denom-
ination. She has more than one hundred thousand com-
municants, and three times that number connected with her
congregations—a large proportion of whom are youth,
whose character and usefulness will greatly depend-on the
facilities afforded them for classical and scientific instruction,
in institutions under the control and watch-care of the
Church of their own choice—youth who would never be
encouraged by their parents to attend other institutions,
where their religious principles might be subverted, or their
morals impaired.

That the efforts of the Church, to promote collegiate
education, may be more fully appreciated and sustained, we
submit the following considerations:

1. The college is the great disseminator of knowledge
among the masses of community. I know it may be
urged that this honor should be awarded to the common
school. This, indeed, may be readily conceded; but what
would the common school be without the academy and the
college? The college is to the public school what the sun
is to the minor luminaries of our solar system. Extinguish
the college, and the common school would emit but a sickly
yay, and soon cease to shine altogether. ‘The system of
public schools, sustained by legal provision, may justly be
regarded as a great blessing; but to give it that elevation and
perfection which the honor and interests of the community
require, we must multiply high schools for both sexes,
until the whole west shall be so filled with well-educated
youth, that competent instructors can be furnished to all our
schools. Thus will our colleges be the great reservoirs on
the eminence, supplying the springs below, whose refresh-
ing water, gushing from ten thousand fountains, shall cheer
CHRISTIAN LIBERALITY. 439

the hearts of the millions of our population, and spread
their fertilizing influence all over the land. The benefits
of a liberal education, however, are not confined to its pos-
sessors, but extend to community at large, and exert an
important influence on the government, and laws, and des-
tinies of a nation. We observe, therefore, in the next
place,

2. Colleges, under Christian control, are the great con-
servators of our republic, ‘There is, in all human govern-
ments, however modeled, a tendency to deterioration and
décay. Some of the proudest nations of antiquity now
live but in story and in song. Greece, Rome, and Egypt,
with their moldering ruins, desolated cities, and degraded
inhabitants, are mournful illustrations of the truth of this
remark. And the same causes which produced their de-
struction, have not ceased to exist among mankind. Lux-
ury, effeminacy, and vice led to the downfall of these
mighty empires; and it must be confessed, that the accumu-
lated wisdom of ages has devised no surer antidote to these
evils, than intelligence and virtue.

In providing a safeguard against the evils to which we
have adverted, it is not only important to have literary
institutions, but institutions under Christian control, where
the Bible shall be honored, religion encouraged, and high
moral principle inculeated and enforced. If Christian
Churches should surcease their efforts in this cause, infi-
delity would patronize and direct the education of our youth.
This would, doubtless, be fatal both to the liberties of our
republic and the interests of Zion. France tried the exper-
iment. She had her universities—seats of high and varied
learning; but they came under the influence of Atheistic
infidelity. The poison which at first affected the higher
classes, soon descended, and spread among the lower ranks
of society. And now, when the sense of obligation to God
was annihilated, and the light of conscience extinguished,
440 CHRISTIAN LIBERALITY.

there were enacted deeds of unparalleled infamy and
burning shame—deeds which made the ears of all who
heard to tingle, and the blood to run cold in the veins.
Then it was, that their national assembly yoted the great
God out of the universe, and caused to be inscribed, in
glowing capitals, over the gates of their sepulchres, ** Death
an eternal sleep.’” Then was the edge of the guillotine,
from morning till night, glutted with human gore; and the
soil of France drank into her bosom the best blood of thou-
sands of her unoffending population. Terrible as were
these calamities, which fell upon that people, similar ones
would, doubtless, visit us, should infidelity sweep away
those principles of integrity and virtue, which have hitherto
been the strongest bulwarks of our nation. But, let the
youth of our land find ready access to colleges, sustained
by Christian liberality, and governed by Christian prin-
ciple, where God’s word is daily read in their hearing, and
the throne of grace invoked in their presence—let the same
gifted minds who direct them in the paths of science, and
who teach them to tread the heavens with a Newton step,
lead their youthful minds, at the same time, to the bowers
of life, and the streams of salvation—directing them, still,
‘‘from nature up to nature’s God’’—then shall we have,
going forth from our schools, an army of young men, not
to league with infidelity against the Bible and religion, but
to be the friends and defenders of both.

After the storm of the Revolution had passed away, our
fathers lanched the ship of state on a tranquil sea; and
hitherto, with few exceptions, we have sailed under cloud-
less skies. But storms are heard in the distance; and the
wisest in Church and state tremble for the future. ‘The
two great sources of danger are, slavery and Popery.
There are others; but these are the giant ones: so measure-
less in their magnitudes, and portentous in their conse-
quences, that the stoutest heart quails at their contemplation.
CHRISTIAN LIBERALITY. 441

The slave question is gathering strength and interest
every day; and no one can doubt that, within a few years,
the storm will burst upon us—how, or in what way, Heaven
only knows. But in whatever way it comes, our country
will need all the intelligence, and integrity, and sound moral
principle which she can give her sons. Amid the conflict
of principle, the strife-of party, and the clash of interests,
the storm will gather amain, the tempest will rage, and the
billows roll mountain high; and then, if we have not clear
heads and sound hearts to work the ship, and hold the helm,
we shall go down. Our peaceful homes may be deso-
lated—our crowded cities burned—our midnight slumbers
may be broken by the clangor of the war-trump, and the
clash of arms—our green fields strewed with slaughtered
brothers, and all the horrors of civil war burst on our ill-
fated heads. If we are not prepared to welcome such
calamities as these, then let us guard against them, by those
means placed within our reach by a beneficent Providence—
educating the future legislators and controlling minds of our
nation in the fear of the Lord.

Colleges, under Christian control, are essential, to coun-
teract the plans and influence of Roman Catholicism.
Popery is making colossal strides in this land of freedom ;
and who that studies her genius, or has read her history,
but must tremble for the consequences? Every wind that
blows from her ancient domains wafts thousands of her
deluded and bigoted subjects to our shores. Our most
profound politicians and experienced divines, see, in this
astounding mass of foreign immigration, a fearful element of
disturbance. ‘The Roman Church professes to be, in her
doctrines and decisions, infallible, and changeless; while, in
policy, she assumes a thousand Protean shapes, to suit the
times, and delude mankind. ‘The spirit of Popery, too, is
changeless—its history is written, and written, too, in
blood. Go, read it in the darkness of the middle ages;
442 CHRISTIAN LIBERALITY.

go, read it in the fires of Smithfield—the clanking chains,
the gloomy dungeons, and the horrid tortures of the Inqui-
sition. Until recently, she moved, in this country, stealthily
as the wily Indian—with cautious eye and silent step; until,
at length, the moment came, and she drew aside the curtain,
and startled our nation with her thunder-tones. She tried
the experiment of her political power on the great state of
New York. She bade it vote the Bible of God from every
public school in the Emporium City; and there was no
power to resist her mandate—it was done. Already she
counts her votaries by millions. Her churches, convents,
colleges, and schools of charity, have risen up as if by
magic, all over the land—not erected by domestic contribu-
tions, but, chiefly, with foreign gold, collected for this very
purpose from the rich vassals and deluded poor. Our
religion she denounces as heresy—our revivals as fanati-
cism; and the sacred word of God, which we revere, she
commits to the flames. And if, already, she can so trample
on the feelings of Protestants as to burn their Bibles, what
will she not burn, if she gains the power? We know what
she has burned; and her principles are changeless.

While the power of Rome, and her boasted glory, are
waning in monarchical governments, she is elated to see
them rising and flourishing on republican soil. And it is
most evident, that this Union is the spot where she hopes to
restore her lost grandeur—to erect anew her crumbling
throne, and once more rule the nations with a rod of iron.
And if wealth, cunning, power, political intrigue, and indom-
itable perseverance can win the day for Popery, it will be
done. All her plans and movements look to the future. Her
churches, instead of agreeing with the paucity and poverty
of her people, are, in many instances, vast and durable
structures—built for future times, when, perhaps, cardinals
and bishops shall give laws to this realm. Here, then, the
last, great battle with Anti-christ is to be fought. Already
CHRISTIAN LIBERALITY. 443

are the elements gathering. ‘The chosen ground of the
enemy is the field of science. Here she nails the cross,
and unfolds her ensigns, and marshals her hosts. From this
ground she must be driven, or we are lost. The great
problem to be solved is this: will Protestant Christians
hold their ground, and educate their own youth, or will
they, with an indifference as fatal as treason, consign them
to the training of Jesuit priests? Woe to this nation, when
the spirit of Popery shall preside in her councils of state,
and her temples of science. But toward this point she is
now making rapid strides; and the day that crowns her
efforts, will be the day that shall consign our liberties, both
civil and religious, to a deep, dark, and hopeless grave.

It has been objected to colleges, that they benefit the
rich, and not the poor; but the reverse of this is the truth.
If there were no colleges west of the Alleghany mountains,
still the rich could send their sons to Harvard, or Yale, or
even to Europe. But then there would exist an odious
aristocracy of wealth, learning, and power. The sons of
the rich would monopolize all the honors that learning and
science confer. They would fill all those places of dis-
tinction and profit which require well-disciplined and edu-
cated minds; while the sons of our farmers and mechanics
of moderate income, endowed by nature with equal or
superior intellects, would be doomed to hopeless ignorance
and obscurity. It is a fact, that a large proportion of the
students of our western institutions, are young men of very
limited means, and many of them wholly dependent on
their own exertions. Thus the college in our midst encour-
ages the poor, but gifted youth, and opens to him, as well as
to others, the highway to distinction and usefulness. Thus
it is clearly seen, that he who is the friend of the college, is
emphatically the friend of the poor. If the preceding ob-
servations be correct, it will follow, that the present efforts
of the Church to promote general education and classical
444 CHRISTIAN LIBERALITY.

literature, are alike honorable to herself and beneficial to
the nation. S

Moreover, the blessing of God on our colleges and high-
schools has been so richly given, that it may be justly
regarded as the broad seal of divine approbation—rewarding
us in our labors, and encouraging us onward in this work,
until science and religion, mingling their brilliant hues, like
the bow of promise, shall bend their broad arches to span the
moral world, giving to man the delightful assurance that the
waters of infidelity and superstition shall no more deluge
the earth.

Tl. Tue motives WHICH SHOULD INFLUENCE US TO
CULTIVATE THIS GRACE.

And, first, let us reflect on the great sin of covetousness.
“’Take heed, and beware of covetousness,’’ is the solemn
admonition of Christ. When the shipwrecked apostle
kindled a fire for his comfort, a viper came forth from the
sticks, and fastened on his hand; so, while gathering the
materials for our temporal comfort, does covetousness, like
the ‘‘ venomous beast,’’ coil its serpent folds around us;
and, unless we beware, it will plant its envenomed fangs
deep in our bosom. From the beginning of the world. has
the love of filthy lucre been the cause of wretchedness to
man. It brought the plagues on Egypt, and sunk Pharoah
and his hosts, like lead, in the mighty waters. It dug a
gloomy grave for Achan and his family. It murdered Na-
both for his vineyard, and gave the blood of Ahab to the
hungry dogs. Covetousness gave to Gehazi, the servant of
Elisha, as an inheritatice for his doomed family for ever, the
horrid leprosy of Naaman, the Syrian. Connected with
pride, its usual companion, it built the gallows for the right-
eous Mordecai, and hung Absalom by the locks of his head.
It tured the proud Nebuchadnezzar into a maniac—to
dwell with the beasts of the field, and to eat grass as oxen,
until seven times had passed over him. It brought the
CHRISTIAN LIBERALITY. 445

vessels of God’s house to add splendor to the bacchanalian
feast of Belshazzar, who met his fate according to the hand-
writing on the wall. It sold the Son of God for twenty
pieces of silver, and sent Judas, smitten with remorse, “ to
his own place ;’? and, soon after, put Ananias and his guilty
consort, in one sad day, into a grave of infamy. It has no
ear for the widow’s wail, or the orphan’s cry. Neither the
tears of suffering virtue, nor the moans of pining want, nor
the honor of the Christian name, nor souls bought by a
Redeemer’s blood, can move its heart of iron.

Few, indeed, are willing to admit that they have alliance
with this great sin; but “by their fruits ye shall know
them.”’ ‘If ye have not the spirit of Christ, ye are none
of his;’? and he who has not the spirit of benevolence
must-be covetous. If he can ‘‘see his brother have need,
and shut up his bowels. of compassion’’—if he does not
feel that it is “* more blessed to give than to receive’’—if he
is rich in this world, and not “rich in good works—ready
to distribute—willing to communicate ;”’ then, without con-
troversy, he is a covetous man—the plague-spot is on him,
whether visible to himself or not; and, as God is true, he
must repent or perish.

Professed lover of Christ, what have you done for God?
Zaccheus said, to an approving Savior, «Behold, Lord, the
half of my goods I give to the poor.” What portion do
you give for all objects of benevolence? Alas! how many
of the rich, in the day of judgment, will be awfully disap-
pointed! Many of them, with thousands in their posses-
sion, have never, in a whole life, given what might be called
a liberal offering. But the day of reckoning is at hand.
Their fearful doom is but too painfully intimated by the
apostle James: ‘Go to, now, ye rich men, weep and howl
for your miseries that shall come upon you. Your gold
and silver is cankered; and the rust of them shall be a
witness against you, and shall eat your flesh as it were fire.”

38
446 CHRISTIAN LIBERALITY.

Has God blessed you with competence or wealth?’ Then
lift up your eyes on the whitening fields, and thrust in your
sickle. In addition to the ordinary claims of the Church,
what a favorable opportunity do our rising literary institu-
tions present, to enroll your name on the list of those who
have been the noblest benefactors of mankind! In addition
to what may be given from time to time, how many might
make bequests, or secure, by will, a certain part of their
estate, to endow professorships, or otherwise to aid our high-
schools and colleges! If you have children, or other rela-
tives, to inherit your property, let the cause of God come in
for a share with them; and what they might receive from
you, would be doubly beneficial, when connected with so
noble an example.

In conclusion, let me suppose, beloved hearer, that you
have given yourself to the Lord, and that you feel that you
are not your own, but bought with a price. Blessed with
grace, you have aimed to respond, cheerfully, to the many
everyday calls upon your bounty. The ministers of the
Church at home have been fed at your table, and missiona-
ries in foreign climes have shared in your kind regards.
And now, with the journey of life well-nigh finished, per-
haps, and your long-sought rest, by faith, in view, you still
love our Zion; and, with a full heart, can say,

«For her my tears shall fall;
For her my prayers ascend;
To her my cares and toils be given,
Till toils and cares shall end.’’

And now, in view of that period, when you shall retro-
spect, for the last time, on earth, the path you have traveled,
do you not think it would sweeten the remembrances of that
hour, to look back on, at least, some one act of more than
ordinary liberality—some judicious and well-timed contri-
bution, which shall stand out in bold relief amid the every-
day apportionments of your bounty, as the sun in the
CAUTION TO BELIEVERS. 447

heavens? The moment of such a blessed deed, would, in
review, glow as the brightest page in your earthly history—
a green spot on the checkered pathway of life; and although
you rest no hope of heaven on the merit of works, yet the
reflection that you had aimed to be not only a faithful, but
grateful laborer in your Master’s cause, would sweeten
even the chalice of death. And, while such an act of love
would bless mankind, and embalm your name in the hearts
of the pious, no doubt it would place you nearer to the
throne, and wreath your brow with a more glorious diadem ;
‘¢For as one star differeth from another in glory, so shall it
be in the resurrection of the dead.”’ ‘And they that be
wise shall shine as the brightness of the firmament, and
they that turn many to righteousuess as the stars for ever
and ever.”

SERMON XXXIV.

(a BKETCH.)
BY THE LATE REV. RUSSEL BIGELOW.
CAUTION TO BELIEVERS.

“Let us, therefore, fear, lest a promise being left us of entering
into his rest, any of you should seem to come short of it,” Heb. iv, 1.

I swat consider,

I. THE REST SPOKEN OF IN THE TEXT.

1. A rest from the labors necessary to procure sustenance.

2. From the labor necessary to enjoy the means of grace.

3. A rest from bodily afflictions.

4. A rest from losses and disappointments.

5. A rest from persecutions and temptations.

6. This rest implies refreshment. 1. The fruits of par-
adise. 2. The water of life. 3. The garments of salva-
tion. 4. Palms and crowns. 5. Society of saints and
angels. 6. Union with God.
448 CHRIST’S LEGACY TO HIS DISCIPLES.

7. This rest eternal.

Il. THe promise sPOKEN OF.

1. The characters to whom the promise is given. 1. All
men, on-condition of repentance. 2. All believers, if they
continue faithful to the end.

2. ‘The Promiser—the Lord, even Jehovah. 1. What
he promises he is able to perform. 2. He is willing to
perform. 3. He is a God of truth—he cannot lie.

III. THe NECESSITY OF THIS FEAR.

1, As the promise to all men is on condition of truly
seeking the good, there is necessity of fear.

2. As the promise to believers is on condition of con-
tinuing in the faith, there is need of. possessing fear.

3. Our ignorance, weakness, depravity, and the danger
which surrounds us, afford causes of fear.

IV. THE NATURE OF THIS FEAR.

1. A fear of jealousy—be jealous over ourselves.

2. A fear of caution—be afraid of sin.

3. A filial fear before God.

APPLICATION.

1. How abundant the goodness of God in providing rest!

2. How glorious that rest, and how happy those who
enter into it!

3. How awful the situation of those who fall short!

SERMON XXXV.
BY REV. JACOB YOUNG.
CHRIST'S LEGACY TO HIS DISCIPLES.

“Peace I leave with you, my peace I give unto you: not as the
world giveth, give I unto you. Let not your heart be troubled,
neither let it be afraid,’ John xiv, 27.

Tuzsx words were originally spoken to a small company
of men who had, literally, left all the world to follow a
CHRIST’S LEGACY TO HIS DISCIPLES. 449

Master, who had nowhere to lay his head, and who now
informs them that he is about to leave them. This an-
nouncement filled their hearts with sorrow. Might they
not naturally have remonstrated in the following language:
‘Master, thou knowest we have left all for thy sake, and
are now counted the filth and offscouring of the world, in
consequence of our attachment to thee. We are surrounded
by enemies on every side; and wilt thou leave us like lambs
in the midst of wolves? While enjoying thy society and
instruction, we have been more than remunerated for all
sacrifices made for thy sake; but, if now left by thee,
where shall we look for comfort and direction?” The
words of the text were designed, by our Lord, to still their
fears, and tranquilize their minds; and were well calculated
to accomplish the end he had in view. We regard the
text as the last will and testament of our Lord; and in this
will he bequeathes a divine legacy, which is of more value
than all the riches and honor of this world. He had no
lands, goods, or chattels to leave them— neither gold or sil-
ver; but he had that which was infinitely better. This
legacy was not only left to the apostles, but to all the fol-
lowers of the blessed Savior in every age and clime. This
legacy is peace—peace of no ordinary character. It is
‘the peace of God that passeth all understanding.”’ In
the elucidation of this subject, we shall pursue the follow-
ing order:

J. THE NATURE OF THIS LEGACY.

Il. THe MANNER IN WHICH IT IS GIVEN.

III. THE CONFIDENCE AND COURAGE IT OUGHT TO IN-
SPIRE.

I. The nature of this legacy. ‘Peace I leave with
you, my peace I give unto you.”

Peace is the proper element of the human soul: without
it there is no happiness. But who can so well appreciate

the blessing of peace as the man who has been involved in
38*
450 CHRIST’S LEGACY TO HIS DISCIPLES.

all the horrors of war! In secular. wars there are, gen-
erally, many alleviating -eircumstances. If a man’s lot is
cast in a country involved in war, he may retire from. the
seaboard, or frontier, to the interior, and sit down under his
own roof, and enjoy ease and quietness. Or should he
ever live in a country convulsed with all the horrors of
civil war, he might expatriate himself, and go to some other
part ofthe world, where the public mind was more tran-
quil. But there is a war that admits of no alleviation, and in
which the whole human family is involved. Man, by na-
ture, is at war with his God: ‘* Because the carnal mind is
enmity against God: for it is not subject to the law of God,
neither indeed can be;”’ ‘Hear, O heavens, and give ear,
O earth: for the Lord hath spoken, I have nourished and
brought up children, and they have rebelled against me.”
Man is not only an enemy to God, but has incurred his
displeasure by his wicked works. God is represented as
being angry with the wicked every day; and while man is
thus placed antagonistic to his Maker, he has no place to
fly for relief. He is a miserable being, and may say, as
Milton represents Satan saying of himself:
‘© Which way I fly is hell; myself am hell;
And in the lowest deep a lower deep
Still, threat’ning to devour me, opens wide.’

He carries the seat of war in his own breast. He looks
toward heaven—God seems to frown upon him. He looks
toward the law—the Ten Commandments are as ten great
guns ready to thunder destruction on his guilty soul. This
is the condition of all the children of Adam; but they
know it not; nor can they ever rightly appreciate the
blessing contained in the legacy, until, by the Spirit and
truth of God, they are made to see themselves in their true
character. When a sinner is awakened by divine grace, he
may adopt the language of Saul of Tarsus, and say, «I was
alive without the law once; but when the commandment
CHRIST’S LEGACY TO HIS DISCIPLES. 451

came, sin revived, and I died.?’ Under these discover-
ies there is nothing so desirable as reconciliation with
God; he, therefore, prizes the peace bequeathed by Christ
to his disciples above all price. He-counts all things but
loss for the excellency of the knowledge of Christ Jesus.
When, like the first disciples, he becomes willing to forsake
all and follow the Savior, Christ receives him; and, by an act
of grace, he is made an heir of God, and, by faith, receives
this divine bequest. God is reconciled to him by the death
and intercession of his Son; and, through the influence of
the Holy Ghost, the carnal mind is removed, and he is rec-
onciled to God. He has a divine assurance that God loves
him, and he loves God. The Spirit of God bears witness
with his spirit that he is born of God: ‘“ Therefore, being
justified by faith, we have peace with God, through our
Lord Jesus Christ.”” This is the peace spoken of in the
text. It is the same peace he has with his Father, and
which he communicates to his followers. It is like a river
deep and wide, which bears away all obstructions; and as a
large river glides smoothly on until it is lost in the ocean,
so this peace carries the Christian on until he is lost in the
boundless ocean of the love of God.

There is not only a direct peace with God, but with the
law of God. While a sinner, he was at war with the law
of God, and the law condemned him. But now he can
say, with the Psalmist, ‘*O, how love I thy law!’ it is
‘more to be desired than gold, yea, than much fine gold;
sweeter than the honey and the honey-comb.” «His
delight is in the law of the Lord; and in his law does he
meditate day and night.” A Christian is not only recon-
ciled to the law of God, delighting continually in its purity
and spirituality, but he is reconciled to the providence
of God. He sees and acknowledges that God is righteous
in all his ways, and holy in all his acts—that God’s
452 CHRIST’S LEGACY TO HIS DISCIPLES.

government of the natural, as well as of the moral world,
is wise, just, and good.

Out of this peace with God and his law rises great
peace in his own soul. He has peace of conscience, and
joy in the Holy Ghost. This inward peace gives him
great meekness and quietness, which, in the sight of God,
are of great price. He follows peace with all men, and
holiness, without which no man shall see the Lord.

Il. The manner in which this legacy is given. ‘Not
as the world giveth, give I unto you.”

In order to understand how he gives this legacy, we must
understand how the world gives. Here, by a common
figure of speech, called metonymy, the men who rule the
world are called «the world.”” And how do these men
give, or bestow their favors? 1. As a general thing, they
give grudgingly and sparingly. The expectations of their
favorites are not realized. As a proof of this, you will dis-
cover that those on whom their favors are bestowed are
rarely ever happy—always craving more. But Christ
gives bountifully—far more than those who receive his
bounties expected. There is, on all occasions, a complete
and an entire satisfaction on the part of the receivers, and
they are constrained to say, with the Queen of Sheba,
«The half was not told me.”

2. The world gives partially. It has a few favorites on
whom it bestows its favors, and a large majority are left to
Janguish in the shade. But Christ gives impartially. When
he died on the cross, he purchased eternal life for the whole
human family, and offers this precious boon to all mankind,
through the Gospel. In his generous offers he makes no
distinction. He offers eternal life to the king and the beg-
gar on the same conditions. Persons in every condition
in life, of every language, and of every clime, are invited
to come and take the waters of life freely. He overlooks
CHRIST’S LEGACY TO HIS DISCIPLES. 453

none—he neglects none. That watchful eye which guards
the falling sparrow, beholds all the children of men for their
good. He not only manifests a willingness to bless, but
expresses an anxiety that all should come and receive of his
grace and live.

3. The world is fickle-minded, wavering, and inconstant,
often changing its favorites. ‘This will appear in the ad-
ministration of all human governments, from the beginning
up till the present day. But Christ is unchangeable in his
character, and unchangeable in his administration. He
never casts off, nor forsakes his followers, unless they for-
sake him. If they hear his voice, and follow him, he will
give unto them eternal life, and they shall never perish,
neither shall any pluck them out of his hands. The Chris-
tian has the strongest ground of confidence that he will be
sustained, under all circumstances, during life, and that he
will not be forsaken in the trying hour of death; and that,
finally, he will be brought to Mount Zion, where God has
commanded the blessing—even life for evermore.

4. The world is wont to give most in times of prosper-
ity, when her favorites are young, healthy, and popular.
Then, if the world is ever lavish of her gifts, she will
bestow them liberally. But Christ, on the contrary, is ever
wont to bestow his favors in times of deep adversity.
When the Christian has grown old, infirm, and poor, he
experiences the peculiar care and kindness of the great Re-
deemer. His kind hand wipes his flowing tears—his Holy
Spirit soothes his sorrows. Though he may, fora time,
lie at some rich man’s gate, covered with sores, desiring to
be fed with crumbs, he will not lie there long. By the
command of the Savior, he will soon be conveyed to Abra-
ham’s bosom, to rest for ever in glory.

III. The confidence and courage which this promise
should inspire.

1. We inquire, why should the hearts of Christians be
454 CHRIST’S LEGACY TO HIS DISCIPLES.

troubled? for they have the assurance of the direction and
protection of Jesus Christ. He has given unto his Church
many exceeding great and precious promises; and by these
promises he has bound himself to sustain them in life, and
to crown them in heaven. Now, let it be recollected, that
all power in heaven and earth is given unto Christ; and that
he reigns over both the natural and moral world; and that
all things are under the controlling power of his mighty
hand. In the days of his incarnation, he had power over
the winds, and the waves—over devils, and all manner of
diseases, and even over death itself. His wisdom and
goodness are equal to his power; therefore, nothing can
befall his Church without his permission. Though he was
dead, he is alive for evermore, and has the keys of hell and
death. He can open, and no man can shut. He never will
suffer his followers to be tempted above that which they are
able to bear, but with the temptation will make a way for
their escape, that they may be able to bear it. From these
considerations, it appears very clear that Christians have no
reason to be troubled in this world. There are two impor-
tant points, in which they are deeply interested, that stand
out prominently in the Bible. 1. That they will be sus-
tained, and well sustained under every trial that can befall
them-during life. This position is sustained by the history
of all past ages. There is no account given in the Bible,
or any other history, of a good man being forsaken of his
God. We might here give you cases illustrative of this
fact, so numerous that it would weary your patience; but
we forbear, and will only say that we readily admit that
good men, for short periods, have often been involved in
persecutions and afflictions of various kinds, but they have
always triumphed gloriously in theend. 2. That all things
shall work together for their good, and their light afflictions,
which are but for a moment, will work for them a far more
exceeding and eternal weight of glory. Now with all these
CHRIST’s LEGACY TO IIIS DISCIPLES. 455

facts presented to your view in the Holy Bible, why should
a man be troubled or dismayed? Life is short, and will
soon terminate, and be followed by an eternal life of glory.
Therefore, I say, stay yourselves upon your God, calm the
troubled elements of your souls, possess yourselves in
patience, and wait all the days of your appointed time, till
your change shall come.

2. Let not your heart be afraid. Why should a man
fear where there is no cause of fear? I am well aware,
however, that the fearful and unbelieving cannot hope for
the mercy of God; but they who trust in the Lord, are like
Mount Zion and the hills round about Jerusalem, that can-
not be moved. I am aware that some think and say that
Christians have much to fear in this wicked world. We
learn from the Bible that all wicked men are enemies to
God; and consequently they are enemies to his Church, and
will do her all the injury they possibly can, as did, for in-
stance, Pharaoh, king of Egypt, Herod the Great, Anti-
ochus, Julius Cesar, and thousands of others, who might
be named, if it were necessary. This description of men
have been very numerous in every age of the world, and in
every country where the Church has flourished. Many of
them have possessed great power and influence; and, accord-
ing to sound theology, these men act under Satanic influ-
ence. The Church has not only to contend with men, but
with principalities, and powers, and spiritual wickedness in
high places.

It would appear now, to the superficial observer, from
the picture we have drawn, that the Church has much
cause to fear. But there is another view to be taken of
this matter. Let it be recollected, that fallen angels, and
fallen men, are limited in their operations; and, to use a
figure, they can go no further than the length of their
chain. God, who watches over the concerns of his own
Church, will never suffer either men or devils to do her any
456 CHRIST’S LEGACY TO HIS DISCIPLES.

essential injury. As the enemies are all chained and held
by the omnipotent hand of the Son of God, there is nothing
to fear from any thing they can do. For all the temporary
wounds they can inflict upon the Church, she shall be
abundantly remunerated in the world to come.

Again: has not the Christian cause to fear death? for
certainly death is a fearful thing, and is very properly called
the king of terrors. We think it not strange that irrelig-
ious men fear death. Death deprives them of life, of
friends, and all they enjoy in this world, and they have no
hope of a better world to come. But the case is quite dif-
ferent with the Christian. Death to him is changed into a
messenger of peace. In the article of death, all his tempo-
rary afflictions come to an everlasting close. Death to him
is the gate to endless joy. Through this gate he passes
to the kingdom of heaven, to enjoy that peace which the
great Redeemer has prepared for him. Nor has he any
thing to fear from the judgment to come; for Christ will
be the judge—he who is his best friend.

In conclusion, let me say to you all, make sure work for
the day of eternity. Ascertain to a certainty that you are
the legatees of our Lord Jesus Christ, heirs of God, and
joint heirs with Christ to a crown, and to a kingdom that
shall never wax old, nor fade away. Having settled this
point between Christ and your own souls, lay aside all
your troubles, and dismiss all your fears—possess your souls
in patience, and serve God in the beauty of holiness. So
shall you be sustained in life, pass safely through the valley
and shadow of death, and be crowned with eternal glory in
the world to come—which may God grant to be your
happy lot, for Christ’s sake! Amen.

THE END.