88883S3888S88S8SSt| LIBRARY ASSOCIATION OF THE Eighth Presbyterian Church. O a. THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES r V SERMONS, BY THE LATE RET. EDWARD PAYSOIV, D. D. PASTOR. OF THE SECOND CHURCH IN PORTLAND. BOSTON : PUBLISHED BY WILLIAM HYDE, 134, WASHINGTON- STREET. 1831. Entered according to act of Congress.,- ia the year 1831, by Eb waed pAT3oy, proprietor, in the Clerk's office of tjhe district Qto-wt of Mains. III - ' ''i^^i^ 'M^ r 7 ADVERTISEMENT. It will be a sufficient apology for the ap- pearance 'of a second volume of Payson's Ser- mons, to state, that it is demanded by both the voice and the 'wants of the Christian community. The interest and benefit with which its predecessor has been read in fami- lies and social meetings, the favor which has been awarded to it by Christian reviewers, and above all the existing state of religious feeling in our country, have prepared for it, it is believed, something more than a wel- come reception. It will be sought with avid- ity, and received as a precious and most sea- sonable gift. Few men have had a more minute acquaintance with the workings of the human heart, than Dr. Pays@n, or have more skilfully applied the truths appropriate to its various states. Some of the most in- teresting and critical states of mind, in which a human being is ever seen, will be found to be recognized and faithfully^Snd judiciously treat- ed in several of the following discourses. la others will be found a remarkable adapted- ness of subjects to the circumstances of churches in their collective capacity ; in IV others again, a similar adaptednesg to indi- vidual relations. In others still, fundamental doctrines are established by deductions from facts in a manner highly convincing and sat- isfactory, — a method of commending them to the understanding, which, in a promiscuous assembly, has many advantages over a more refined and abstract mode of reasoning, and for which Dr. Payson was pre-eminently dis- tinguished. In all, the Saviour is honored, and the claims of Jehovah asserted and main- tained. These sermons are distinguished for sim- plicity, perspicuity, and directness, — the great object of the preacher being every where ap- parent, viz. to persuade men to become re- conciled to God, and to build up Christians on their most holy faith. Like former post- humous publications from the same fervid pen, they are commended to the blessing of God and the candor of the community. July, 1831. Jcknvah, a King. page 12 I am a great King, saith the Lord of Hosts. — Malacbi i. 14. Prayer for the Advancement of Christ 9 s Kingdom, 27 Thy Kingdom come. — Matthew vi. 10. , ■ ■ ®BM MOM III. The Fulness of God Dwelling in Christ, 42 In Him dwelleth a.ll the fulness of the Godhead bodily. — Colossians ii. 9. £J3K .JSIOJV IT. Christ and his Harbinger compared distinguished. 55 I indeed baptize you with water unto repentance ; but he that cometh after me is mightier than I - whose shoes I am not worthy to bear ; he shall baptize you with the Holy Ghost and with fire ; whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner ; but he will burn up the chaff with unquenchable fire. —Matthew iii. 11, 12, SERItEOIV V. Man in his original, and in his lapsed State. 67 Lo, this only have I found, that God, hath made man upright; but they have sought out many inventions. — Ecclesiastes vh. 29. • ; "SERMOHT VI. Knowledge of One's Sins, a difficult Acquisition. 81 Who can understand his errors ?— Psalm xix. 12. SERMON VII. Sinners in Zion described and doomed. 94 Woe to them that are at ease in Zion. — Amos vi. 1. SERMON VIII. A Class of Sinners excluded from Mercy. 1 1 It is a people of no understanding-, therefore he that made them will not have mercy on them, and he that formed them will shew them no favor. — Isaiah xxvij. 11. VI SERMON IX. Punishment of the impenitent inevitable justifiable. 127 As I live, saith the Lord, though Coniah the son of Jelioiakim king of Ju- dah were the signet upon my right hand, yet would I pluck thee thence. — Jeremiah xxii. 24. SERMON X. The Guilt of Indifference to Divine Threatenings. 140 Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants, that heard all these words. — Jeremiah xxxvi. 24. SERMON XI. The Sin, Danger, Unreasonableness of Despair. 154 And they said, There is no hope ; but we will walk after our own device?, and we will every one do the imagination of his evil heart.— Jeremiah xviii. 12. SERMON XII. The Stubborn Sinner submitting to God. 169 I have surely heard Ephraim bemoaning himself thus ; Thou hast chas- tised me, and I was chastised, as a bullock unaccustomed to the yoke.- turn thou me, and l shall be turned ; for thou art the Lord my God. Surely, after that I was turned, I repented ; and after that I was in- structed, I smote upon my thigh .- I was ashamed, yea. even confound- ed, because I did bear the reproach ol my youth. Is Ephraim my dear son? Is he a pleasant child ? For since I spake against him, I do earnestly remember him still : Therefore my bowels are troubled for him ; I will surely have mercy upon him, saith the Lord. — Jeremiah xxxi. 18, 19, 20. SERMON XIII. Christ rejects JVone who come unto Him. 185 Him that cometh to me, I will in no wise cast out.— -John vi. 37. SERMON XIV. God heard in the still small Voice. 200 And behold the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord ; but the Lord was not in the wind : and after the wind an earthquake ; but the Lord was not in the earthquake; and after the earthquake a fire; but the Lord was not in the fire ; and after the fire a still small voice. And it was so, when Elijah h«ard it that he wrapped his face in his mantle, and went out and stood in the entering in of the cave ; and, behold, there came a voice unto bira, and said, what dost thou here Elijah? — 1. Kings xix. 11, 12, IS. vii SERMON XV. The Day of small Things not to be despised. 213 Who hath despised the day of small things ? — Zechariah nr. 10, SERMON" XVI. God's special Presence distinguishes his own People. 224 If thy presence go not with me, carry us not up hence. For wherein shall it be known here, that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth. — Exodus xxxiii. 15, 16. SERMON XVII. How to prolong the gracious Visits of Christ.. 239 And when it was day he departed, and went into a desert place; and the people sought him, and came unto him, and stayed him, that he should not depart from them.— Luke iv. 42. SERMON XVIII. The Churches increased. 253 Then had the churches rest throughout all Judea, and Galilee, and Sa- maria, and were edified ; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. — Acts ix. 34-. SERMON XIX. Holiness to the Lord. 273 In that day shall there be upon the bells of the horses, Holiness unto the Lord-, and the pots in the Lord's house shall bo like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts ; and all they that sacrifice shall come and take of them, and seethe therein-, and in that day there shall be no more the Canaanite in the house of the Lord of Hosts.— Zechariah xiv. 20, 21. SERMON XX. The Guilt and Consequences of Parental Unfaithfulness. 284 For I have told bun, that I will judge his house forever, for the iniquity which he knoweth; because his sons made themselves vile, and he re- strained them not. And therefore I have sworn unto the bouse of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor •ffering forever.— 1 Samuel iii. 13, 14. SERMON XXI. The Glory which is due to Jehovah. 299 Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. Give unto the Lord the glory due unto his name ; bring an offering, and come before him ; worship the Lord in the beauty of holiness. — l Chronicles xvi. 28, 29. VIII SERMON XXII. The oppressed Soul seeking Divine Interposition. 315 O Lord, I am oppressed ; undertake for me,— Isaiah xxxviii. 14. SERMON XXIII. Jin unjust Imputation repelled by Jehovah. 329 Have I been a wilderness to Israel? a land of darkness?— Jeremiah ii. 31. SERMON XXIV. Chrisfs Mission and Return. 339 I came forth from the Father, and am come into the world •, again, I leave the world, and go to the Father. — John xvi, 28. SERMON XXV. Demonstration of Chrisfs Love. 353 Then said the Jews, Behold how he loved him!— John xi. 36. SERMON XXVI. Chrisfs special Tenderness towards penitent Disciples. 366 Go your way, tell his disciples, and Peter, that he goeth before you into Galilee ; there shall ye seo him, as he said unto you. — Mark xvi. 7. SERMON XXVII. The End of Time. 376 And the angel whom I saw stand upon the sea and upon the earth, lifted up his hand to heaven*, and sware by him that livetu forever and ever, who created heaven and the things that therein are, and the earth and the things that therein are, and the sea and the things which are therein, that there should be time no longer; but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prt-phets. — Revelation x. 5, 6, 7. SERMON XXVIII. The Feelings Employment of Saints in Heaven. 390 And cast their crowns before the throne.— Revelation iv. 10. SERMON I. Jehovah, a Kmg. MALACHI I. 14, I AM A GREAT KING, SAITH THE LORD OF HOSTS. When God would inform his creatures what he is, he must employ language suited to their capacities 5 lan- guage, which they can understand. What he is in him- self, indeed, or what constitutes his essence, no lan- guage can describe ; and therefore even he cannot in- form us. He can only say, I am what I am. But what he is to his creatures, and what relations he sustains with respect to them, may, without difficulty, be stated in language sufficiently intelligible. We all understand the import of the titles, father, master, and sovereign or king ; and know something of the relations which these titles involve. With a view to inform us what he is to his creatures, God assumes, by turns, each of these titles, and represents himsejf as sustaining each of these relations. Sometimes he styles himself a father, some- times a master, and sometimes, as in the passage 'before us, a king. I am a great King, saith the Lord of hosts, Jehovah is a great king. This is, evidently, the truth taught in our text. And it is a most important truth, a truth richly fraught with instruction. My de- sign is, to illustrate briefly this truth, and then to state, at considerable length, some of the important conse- quences which result from it. 14 JEHOVAH, A KING. 1. Jehovah is a King. A king, you* are sensible, is the political head, or supreme ruler of a kingdom. Of kkigs, writers on the subject of royalty usually mention two kinds, — kings by right, and kings in fact. A king ~ by right, is one who has a right to the throne, though he may not possess it. A king in fact, is one who actually possesses the throne, though he may have no right to it. But he alone, in whom both the right and the posses- sion are united, can justly be considered as, in all re- spects, a king. Such a king, in the fullest and most extensive sense of the term, is Jehovah. In the first place, he is a king in fact. His kingdom is the whole created universe, and of this kingdom he is in actual and full possession. He is its sole and absolute sovev reign ; he has no partners, no counsellors, but governs every thing according to the counsel of his own will ; doing his pleasure in the armies of Heaven and among the inhabitants of the earth ; nor can any one stay his hand, or say unto him, what doest thou ? In passages far too numerous to mention particularly, the inspired writers represent him as exercising the most complete and uncontrolable authority over all his creatures, and ruling, with the same unlimited power, the kingdoms of nature, of providence, and of grace. If any deny that Jehovah thus governs the universe, they must suppose that it is governed by chance, that is, by nothing ; for chance is only another word for nothing. But to sup- pose that the universe is governed by nothing is no less absurd than to suppose that it was created by nothing ; and none but the fool, who says in his heart, there is no God, will suppose either the one or the other. In the second place, Jehovah is a king by right. He is not only the actual, but the rightful sovereign of the universe. He has the best of all possible titles to his kingdom ; for he formed it of nothing, and constantly upholds every part of it. Nor can a single individual of the human race deny, with the least shadow of truth or propriety, that Jehovah is his rightful sovereign. It JEHOVAH, A KING. 15 has ever been allowed, that, with some few immaterial exceptions, all who are born in the dominions of any monarch, are his rightful subjects, at least so long as they continue to reside in them. But all men were born in the dominions of Jehovah, for the earth is the Lord's and the fulness thereof. And they all reside in his dominions ; nor can they possibly leave them ; for his empire is, in the most unqualified sense, univer- sal. Ascend into heaven, or make your bed in hell ; fly to the East or to the West, to the planets, or to the fixed stars; — still you are in the dominions of Jehovah no less than while you remain on the earth. Men can- not, then; cease to be his subjects without ceasing to exist. "It appears therefore, that he is, in every sense of the word, a king. And besides a kingdom and sub- jects, he possesses all the insignia of royalty. He has a throne ; for heaven is his throne, and earth his foot- stool. He has a crown ; for he is crowned with glory and honor and immortality. He has royal robes ; for he is clothed with light and majesty as with a garment. Property speaking, indeed, he alone is a king, for earth- jy monarchs are no less accountable to him than are their meanest subjects. By him kings reign and princes decree justice ; he is King of kings and Lord of lords? Even the thrones and dominions, the principalities and powers, in heavenly places, are but his ministering ser- vants, who with humble reverence and alacrity execute his will. But this leads us to remark, - II. That Jehovah is a great King. He is so indeed in every conceivable, every possible respect ; for, great is the Lord, and his greatness is unsearchable. Every thing, that can with propriety be considered as constitu- ting regal greatness, he possesses in a degree which places him at an immeasurable distance from all com- parison, all. competition. Do men, for instance, take the measure of a monarch's greatness from the extent of his dominions, and the number of his subjects ? And 16 JEHOVAH, A KING. what monarch can in this respect be compared with Je- hovah ? The extent of his dominions has never yet been measured, except by his own infinite mind ; nor by any other mind have his subjects been numbered. We talk of great and mighty kingdoms on earth ; but the whole earth is a mere speck in his empire, and all its inhabi- tants are as nothing before him. Are the duration and stability of his empire considered as entering into the composition of a monarch's greatness ? God is the King eternal. His kingdom is an everlasting kingdom. Earthly kingdoms rise and fall, as bubbles rise and burst on the surface of the troubled ocean ; but his kingdom is a kingdom which cannot be moved, and like himself it has no end. He not only lives, but reigns, forever and ever. Do magnificent works and splendid enter- prises render a monarch great ? Among the gods, O Lord, there is none like thee, neither are there any works like thy works. Or, in fine, does the true great- ness of a monarch consist in his intellectual and moral qualifications for the station which he fills ? It is needless to remark that Jehovah possesses, in an infinite degree, all the intellectual and moral qualities which are neces- sary for a sovereign ; for the sovereign of an empire im- measurable in extent and duration. Unlike earthly princes, he is constantly present in all parts of his do- minions, extensive as they are ; the past, the present and the future are alike under his eye, and he is as ac- cessible to the least as to the greatest of his subjects. Indeed all the wisdom, goodness, justice and fortitude which either rulers or their subjects ever possessed, were derived from him ; for he is the father of lights, from whom cometh down every good and perfect gift. All the intellectual and moral excellence in the universe is but a drop from this ocean ; but a ray from this sun. And now let mortals bring forward their monarchs, their conquerors, their heroes, their great ones, in whom thejrboast, and whose praises they are proud to sing ; and compare them, if they dare, with the King mention- JEHOVAH, A KING. 17 ed in our text. Compare them, did I say ? I recall the word. It is an insult to Jehovah to speak of comparing any thing with him. But what are they in his presence ? Mere puppets, shadows, nothings. Well might an apos- tle say, He that glorieth let him glory in the Lord. Well might the psalmist exclaim, It is better to trust in Jehovah than to put confidence in princes. Having thus attempted to illustrate the assertion that Jehovah is a great King, I shall proceed to state some of the important consequences which result from the fact that he is so. 1. If God is a king, he is under obligations to make laws for his subjects. It will not, I presume, be denied, that when he assumes any office he binds himself to perform all the duties of that office. Now it is the first and most indispensable duty of an absolute sovereign to make laws for his subjects. It is as much his duty to make laws, as it is their duty to obey them when made. Justice, benevolence,, regard to the welfare of his king- dom, all require of him the performance of this duty. Indeed it seems impossible that an absolute sovereign should not make laws in some form or other ; for as an intelligent being he must have a will ; if he has a will he cannot but express it, and the expressions of an ab- solute sovereign's will are laws. We are therefore, I conceive, warranted to assert, that God could not avoid making laws for his creatures without ceasing to be their king. But he could not cease to be their king without renouncing all connection with them ; and he could not renounce all connection with them without their ceasing to exist. So long, therefore, as creatures continue to exist, it seems absolutely necessary in the very nature of things, that God, as their Creator and Sovereign, should make laws for the regulation of their conduct. In no intelligible sense can he be a king ; no intelligible mean- ing can we assign to the assertion in our text, unless he has actually made such laws. 2. If Jehovah is a king, he is under obligations, not 2* 18 JEHOVAH, A KING. only to make laws for his subjects, but to make the wi- sest and best laws possible. This, I presume, will not be denied. All will allow that a legislator ought to make .the best laws in his power ; not such laws as will please the violent or the fraudulent, but such as will most ef- fectually secure the rights and promote the welfare of his obedient subjects. Such laws then Jehovah, as the Sovereign and supreme Legislator of the universe, was bound to make for his rational creatures. It was in- cumbent on him to consult, not the private wishes and inclinations of individuals, but the great interests of his whole kingdom. If he saw that these interests would be best secured by a law, commanding all his intelligent subjects to be perfectly holy ; to love their Creator with all their hearts, and their fellow creatures, as themselves, it was incumbent on him to make such a law. Such a law he has made, a law which all his obedient subjects declare to be holy and just and good ; and with which none but the rebellious and wicked are dissatisfied. 3. If Jehovah is the great sovereign of the universe, he was under obligations, not only to make such a law> but to annex some penalty to every violation of it. A law without a penalty annexed, is not a law ; or, at least, it can in no respect answer the purpose of a law. Of this every person may be convinced in a moment, by en- deavoring to conceive of a law without a penalty. I make a law, says a legislator, to this effect. But what, his subjects ask, will be the consequence if we trans- gress this law ? Will any punishment be inflicted on us ? None at all, is the reply. It must be obvious to every one that this would be a law in name only. It would be no more than counsel or advice. If then it was in- cumbent on God to make laws for his creatures, it was no less incumbent on him to annex a punishment to ev- ery violation of those laws. Hence also it' became ne- cessary that he should provide a proper place for the infliction of this punishment, a prison in which the trans- gressor^ of his law might be confined, and thus prevent- JEHOVAH, A KING. 19 ed from doing further mischief. Such a prison, we are informed he has provided ; its name is hell ; no one who believes that God is a king can, consistently, enter- tain doubts of its existence ; for who ever heard of a king that had no prison in his dominions ? 4. If Jehovah, as the Sovereign of the universe, was bound to make laws for his creatures, and to annex a punishment to their violation, he is also bound to enforce those laws, and to inflict the threatened punishment on all who transgress them. Every consideration which proves that it was incumbent on him to make laws, equally proves that it is incumbent on him to enforce them, and of course to punish transgressors ; for it is obvious that a law not enforced becomes a mere nullity, and that a threatened punishment not inflicted is an empty sound. But it is the duty of a sovereign not to suffer salutary laws to become a nullity. It is as much his duty to en- force them, as it was to make them. He must not bear the sword in vain, but be a terror to evil doers. Inspi- ration declares, He who justifieth the wicked and he who condemned] the just are both an abomination to the Lord. Hence it appears that to justify the wicked, or to exempt them from merited punishment, is in the sight of God, no less an act of injustice than to condemn . the innocent. That it ought to be thus considered is obvious. Justice in a sovereign ruler consists in treat- ing his subjects according to their deserts. He may, therefore, be guilty of injustice by treating them better than they deserve, as well as by treating them worse than they deserve. But God cannot act unjustly. He cannot do that himself which he would regard as an abomination if done by an earthly monarch. He must then, as the sovereign of the universe, punish those who transgress his great law of love, and shut them up in the prison which he • has prepared for that purpose; nor would he be either a just or a good king should he act otherwise. A proper attention to this truth will shew us the fallacy of the most plausible objections which are 20 JEHOVAH, A KING. urged by sinners against the scriptural doctrine of future punishment. They profess to regard God as a father only, and hence infer that since men are his children he will suffer none of them to be finally miserable. But it must be remembered that, if he is a father, he is also a king ; and that as such he is under obligations to en- force the laws of his kingdom ; and to punish, even though he may do it with reluctance, all who transgress them. When the king and the father meet in one person, the feelings of the father must give way to the duties of the king. The page of history records at least one in- stance in which a father was called to sit in judgment on his own sons accused of conspiring against the state. The charge was fully proved. It became the duty of their father, as a judge, to pronounce the sentence of the law. It was death, a painful and shameful death. He pronounced the sentence. He saw it executed ; and all succeeding ages have applauded the inflexible regard to justice which enabled him to sacrifice parental affec- tion to the public good. And shall man be more just than God ? Shall that justice which was applauded in a human magistrate, be stigmatized as cruelty, when dis- played by the eternal sovereign of the universe ? 5. From the fact that God is a king, taken in con- nection with the preceding remarks, we may learn the necessity of an atonement for sin. By an atonement we mean something which shall maintain the authority of God's law, secure the great interests of his kingdom and answer all the ends of government, no less effectually than the infliction of merited punishment upon trans- gressors. If there is any truth in the remarks which have been made, it undeniably follows, that without such an atonement God cannot consistently with justice or with his obligations as a sovereign, pardon a single of- fender. Agreeably an apostle informs us that God hath set forth Jesus Christ to be a propitiation through faith in his blood, that he might be just, and the justifier of hirn that believeth in Jesus ; language, which most ev- JEHOVAH, A KING 21 idently intimates that were it not for this merciful pro- vision, God could not be just in justifying or pardoning transgressors. And we may add, language which in- timates with equal clearness, that notwithstanding this merciful provision he can justly pardon none who do not believe. 6. If Jehovah is a king, sin is treason and rebellion, and every impenitent sinner is a traitor and a rebel. These epithets have, I am aware, a harsh and unpleas- ant sound ; and I should think it improper, or a*t least inexpedient to employ them, did not the language of inspiration warrant their use. But in very many pas- sages of the inspired volume, sin is styled rebellion, and the words sinner and rebel are used as convertible terms. A. moment's reflection will satisfy us that this language is perfectly just and proper. A rebel is one who diso- beys and resists the authority of his rightful sovereign. Of this every impenitent sinner is guilty. He disobeys the great Sovereign of the universe. He neither loves God with all his heart, nor his neighbor as himself. By refusing to repent he practically justifies his disobedi- ence, and in effect denies that Jehovah is his sovereign. He must then be regarded as guilty of rebellion. Equal- ly obvious is it that he incurs the guilt of treason. Ev- ery subjeet is guilty of this offence who entertains and „ cherishes the known enemies of his prince. Now sin is the great enemy of Jehovah considered tfs a king. It directly tends to subvert .his government. It strikes at the very foundations of his throne. Could it univer- sally prevail, it would not leave him one loyal subject in the universe. This enemy to the King of kings every impenitent sinner entertains and cherishes in his heart. He is then guilty of treason against his sovereign. And it must be remembered that the criminality of treason and rebellion against God as far exceeds that of the same offences against earthly rulers, as he is superior to them. If these crimes when committed against earthly rulers, are justly punishable with death, the same crimes 22 JEHOVAH, A KING. committed against the great Sovereign of the universe must surely deserve eternal death, the punishment de- nounced by his law upon transgressors. We may here add, that if every impenitent sinner is a rebel, every real Christian is a pardoned rebel. He was once a sin- ner, an impenitent sinner, deeply involved in the guilt of rebellion against Jehovah. But repentance and re- mission of sins have been freely given him through that Saviour in whom he believes. He ought then ever to feel and act in a corresponding manner. You can ea- sily conceive how a rebel ought to feel, who, after his head was laid upon the block, „had received a free par- don from his injured sovereign. You can conceive how penitent, how humble, how grateful, how entirely devo- ted to his prince's service he ever after ought to be. Much more then may such a temper and such conduct be expected of those whom God has pardoned. While they rejoice in what they are, they should never forget what they were. They should never forget that they were once rebels against the greatest and best of sover- eigns, and that by his -rich mercy and grace alone they have been rescued from everlasting burnings. Hence they should walk softly before God all their days in deep humility of soul ; and while they approach him with confidence as a father, remember that he is also a great and glorious king, who must be worshipped with reve- rence and godly fear. It was for the purpose of enfor- cing this duty that he revealed himself as a king in the passage before us. The impious and covetous Jews, though expressly commanded to offer in sacrifice such animals only as were free from blemish, insulted him by bringing to his altar the lame and the blind. This in- sult he deeply resented, and he assigns his regal char- acter as a reason why he would punish those who op- posed it. Cursed be the deceiver who voweth and of- fereth to the Lord a corrupt thing ; for I am a great King, and my name is dreadful, saith the Lord of Hosts. My Christian friends, how often do we, in consequence of the coldness, irreverence, and formality with which JEHOVAH, A KING. 23 we approach the altar of God, offer him a corrupt thing ! When he looks upon his worshipping assemblies, how often does he find reason to say as he said formerly, It is iniquity, even the solemn meeting. Permit me to express a hope that he will never find reason to say this of the solemn meetings which may be held in this house of prayer. Permit me to charge you, by his awful ma- jesty, and to beseech you, by his tender mercies, never to forget what he is, and what you are, when you ap- proach his/throne^of grace, and to remember that God is greatly to be feared in the assemblies of his saints ; and to be had in reverence by all that are about him. A prac- tical remembrance of this truth is indispensable to your religious interests ; for it cannot be expected that God will visit a temple where he is treated with irreverence, and unless he favors you with his gracious visits, it will be in vain that his word is sent to you. Omitting many other important inferences which might be drawn from this fruitful subject, T remark, Lastly, If Jehovah is a king it seems requisite that he should have ambassadors. It is necessary that his will should be communicated to his subjects. It is necessa- ry that his revolted subjects should be called upon to re- turn to their allegiance. If a way has been opened in which they may escape the punishment which his law denounces upon transgressors, and regain his forfeited favor, it is necessary that way should be pointed out. For these purposes it seems desirable and proper that ambassadors should be employed. Agreeably, we are informed that God has seen fit to employ them. His in- spired messengers the prophets and apostles, were ambas- sadors extraordinary. They had a commission and in- structions with the broad seal of heaven affixed to them. Now then, said one of them, we are ambassadors for Christ. In an inferior sense, the ordinary ministers of the gospel are also his ambassadors, for the same passage which informs us that he gave prophets and apostles for the work of the ministry, informs us also that he gave pastors and teachers for the same important work. 24 JEHOVAH, A KING. It is not indeed usual for earthly monarchs to send ambassadors to rebellious subjects, except when they are unable to reduce them to subjection by force. This however, the King of kings condescends to do. Though he is able with infinite ease to tread all his rebellious subjects in the dust, and even to dash them in pieces as a potter's vessel, he chooses rather to send them mes- sages of mercy, to propose to them terms of peace. Nay, more, he beseeches them to accept of those terms. As though God did beseech you by us, says an apostle, we pray you in Christ's stead, be ye reconcil- ed to God. APPLICATION. You have heard, my fellow mortals, that God is a King. You have heard his own awful voice announcing the fact. You have listened to an imperfect description of his greatness. You have been reminded that you are all his subjects. Turn, then, subjects of Jehovah, and contemplate your Sovereign. See him coming forth from that unapproachable light, in which he dwells, and disclosing his ineffable glories to your vievy, embodi- ed in his works of creation, of providence, and of grace. See him seated on a throne of glory high and lifted up, while celestial thrones and dominions, principalities and powers, veil their faces and bow in humble adoration be- fore the thrice holy Lord of hosts. See his almighty arm, in which dwells everlasting strengh, swaying the sceptre of uncontrolled dominion over all creatures and all worlds ; while from his lips goes forth his eternal, im- mutable law, demanding perfect obedience from the whole intelligent universe. But hark ! he speaks, he proclaims his name. O earth, earth, earth, listen to the voice of thy Creator and thy King. Let the universe keep silence, while he says, I am what I am. I am Jehovah ; Jehovah God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin ; but will by no means clear the guilty. Mor- JEHOVAH, A KING. 25 tals, you have seen, you have heard. Say then, is this your king ? In fact and by right he most certainly is so. Whether you acknowledge him or not, he is so. But is he the sovereign of your choice, the monarch of your affections ? This, this, my hearers, is the question ; your answer to which determines your character and your destiny ; for most sinful is the man, and most miserable is the man, who, while necessitated to be forever a sub- ject of Jehovah, says in his heart, I will not have this being to reign over me ; who cannot comply, with the command which says, The Lord reigneth, let the earth rejoice. In order to answer the great question, you must ascertain whether you yield a cheerful obedience to his commands ; for they only are his loyal, his willing subjects who cheerfully obey him. Know ye not, says an apostle, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey ? Say, then, my hearers, do you thus obey him ? Do you love him supremely ? Have you repented of all your past trans- gressions of his law, and cordially embraced the gospel of his Son ? Are you seeking first his kingdom and righteousness, and living a life of devotedness to his service, of self-denial, watchlulness and prayer ? If so, you are his loyal subjects; nay more, his children, the children of a king, of the King of heaven ; and if chil- dren, then heirs, heirs of God and joint heirs with Christ of his everlasting kingdom ; and you shall not only live with him, but reign with him forever. Let the Christian then rejoice in his sovereign ; let the chil- dren ofZion be joyful in their king. Nor let them fear that their joy will ever know a termination ; for the Lord shall reign king forever, even thy God, O JZion, throughout all generations, But if Jehovah is not the chosen monarch of your affections : if his law is not written in your hearts ; if you are not yielding a cordial obedience to its requirements ; then you are not his loyal, willing subjects ; you are still involved in the guilt of treason and rebellion against the King of kings; and unless you speedily submit and become reconciled to 3 26 JEHOVAH, A KING. his government, he will be constrained to consider and to treat you as enemies. It will avail nothing to call in question his right to be your sovereign : You were all bom in his dominions ; you still reside in them, and in them you must forever continue to reside. It will avail nothing to think of resistance : He is almighty. It will avail nothing to think of flight or concealment : He is every where present, and he sees all things. It will avail nothing to make excuses for disobedience : He perfect- ly knows their fallacy. It will avail nothing to offer him pretended homage. : He demands, and he reads the heart. Your only refuge, your only safety lies in sub- mission, cordial, unreserved submission. To this, as his messengers, we now call and invite you. In his name, and as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God. SERMON II. Prayer for the Advancement of Christ's Kingdom. MATTHEW VI. 10. THY KINGDOM COME. The well known form of prayer, of which these words are a part, is in every respect worthy of its di- vine author. On this, as on all other occasions, he spoke as never man spake. In the compass of six short petitions, expressed in language at once simple and dignified, he has included every thing necessary for man to ask, or for God to bestow ; and at the same time has shewn us the spirit, which should animate our devotions ; and indirectly, but impressively, taught us our duty to our Creator, to our fellow creatures, and to ourselves. Even the order, in which the several parts of this inimitable prayer are arranged, is full of mean- ing and instruction. By assigning the first- place to those petitions, which relate to the honor of God's name, the advancement of his kingdom, and the ac- complishment of his will, our Saviour probably intend- ed to teach us to prefer these objects to our own pri- vate interest; and to give them, as he invariably did, the first place in our exertions and desires. To this place, indeed, they are preeminently entitled. They embrace at once the best interests of heaven and of earth — of God and of his creatures. So inseparably is their pro- motion connected with the highest happiness of our fallen race, that love to man and to ourselves as well as 28 PRAYER FOR THE ADVANCEMENT concern for the divine glory, must induce us to prefer it to every other object. Never do we display a temper more worthy of men and of Christians ; never do we ask for such a profusion of blessings on ourselves and others, as when we sincerely pray that God's name may be hallowed, that his kingdom may come, and that his will may be done on earth as it is in heaven. These few words express or imply all that boundless benevo- lence can desire ; and were it possible to personify be- nevolence, these are the words which she should be represented as uttering. The kingdom, for the advancement of which we are here taught to pray, is that spiritual kingdom which Christ came to establish. It is styled the kingdom of God, and the kingdom of heaven, in allusion to a pre- diction of tha prophet Daniel. In the days of these kings, says he, the God of heaven shall set up a king- dom, which shall never be destroyed ; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. The nature and design of this kingdom, as well as its future extent, are largely and particularly described by the inspired writers. Our Saviour has informed us, that it is not an external kingdom. The kingdom of God, says he, cometh not with observation ; neither shall they say, Lo, here ! or, lo, there ! for be- hold, the kingdom of God is within you. He has also assured us, that his kingdom is not of this world ; and we farther learn from one of his apostles that it consists in righteousness, peace and joy in the Holy Ghost. It is, therefore, a spiritual kingdom ; its throne is erected in the souls of men ; its laws are the benevolent pre- cepts and doctrines of the gospel ; and its subjects con- sist of those on whose hearts these laws are indelibly inscribed by the finger of God. When therefore we pray that this kingdom may come, we pray for the uni- versal prevalence of Christianity ; and for the removal, renovation, or destruction of every thing which tends to retard or limit its progress. We pray that the gospel of / of Christ's kingdom 29 Christ may be known, believed, and obeyed throughout the world ; that his religion may soon become the only religion of man ; and that its glorious effects, righteous- ness, peace, and holy joy, may universally prevail. The brief sketch which has been given of the nature of Christ's kingdom is intended to prepare the way for a consideration of the motives which should induce us to pray for its advancement. Some of these motives, as was unavoidable, have already been indirectly brought into view. They, however, deserve to be more fully and particularly stated. The first motive, to which I request your attention, is the divine command. We ought to pray for the advance- ment of this kingdom, because God, our rightful Sove- reign, requires it of us. He commands us to pray for the peace or prosperity of his church ; to keep not silence and to give him no rest till he establish and make it a praise in the earth. Even that first and great command, Thou shalt love the Lord thy God with all thy heart, implicitly inculcates the same duty ; and love to God will necessarily lead us to pray fervently and perseveringly for the advancement of his kingdom. I may add, that the form of prayer, a part of which we are considering, has all the force of a positive divine command ; and that we violate both the letter and the spirit of this command, whenever we presume to address our Maker without praying that his kingdom may come. With the real subjects of his kingdom these commands will ever be the first and most prevailing motive ; and did we all belong to the happy number, we should need no other motive to induce us to pray for its advance- ment. A plain thus saith the Lord, would influence us more powerfully than volumes of reasoning, or than all the motives which human ingenuity could devise. A second motive, which should induce us to pray for the coming of God's kingdom is, that by this desirable event the divine glory will be greatly promoted. Though God's essential glory is ever the same, and incapable alike of diminution or increase, yet his declarative glory, 30 PRAYER FOR THE ADVANCEMENT or, in other words, his glory as displayed to his crea- tures, is intimately connected with the prosperity of his kingdom, and shines with a greater or less degree of lustre in proportion as that is increased or diminished. The sun is ever bright and luminous, yet its besuns may by various causes be obscured or eclipsed, so as to ren- der it apparently dark. So the glory of God, the Father of lights, the Sun of the universe, is often, as it were, shrouded in a veil, and his name is dishonored, rather than glorified, in the view of his intelligent creatures. While the world remains, in its present state, this must inevitably continue to be the case. The glory of God is principally displayed in his word and in his works, especially in the great work of man's redemption. But of his word millions know nothing. Of the work of re- demption they are equally ignorant ; and even the glory of creating and preserving the world, is by them taken from Jehovah, and ascribed to some worthless idol, the work of their own hands. Thus as the apostle expres- ses it, men have changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things, and have worshipped and served the creature more than the Creator. How many myriads of intelligent, immor- tal beings are at this moment bowing to stocks and stones, in humble adoration, and giving that worship and glory to. some impure or cruel idol, which is due to God alone — -while he is comparatively left almost without a worshipper in his own world ; a world which he has made, which he preserves and fills with his goodness. The apostle informs us, that, when the heathen sacrifice to their idols, they in reality sacrifice to devils. Be- hold, then, millions of the human race robbing that God whom they ought to love and adore, of his glory, to give it to the prince of darkness, the great foe of God and man. Behold his kingdom extensive, and his subjects almost innumerable, while the kingdom of God is cir- cumscribed within narrow limits, and his subjects are comparatively few. But this is not all, nor even the of Christ's kingdom* 31 worst. Would to God, that it were. But even in lands called Christian, what contempt is cast upon the ever blessed God ! How openly and impiously is his sacred name profaned and blasphemed ! How are his holy Sabbaths dishonored ! How is his law of love trodden under foot ! How is his word neglected and abused, and the gospel of his Son despised ! How little do men thank God for his unspeakable gift ! With what profane contempt do multitudes treat the ordinances and insti- tutions of his religion ! How little are the dispensations of his providence regarded ! How much is ascribed to second causes, while the Great First Cause is overlook- ed and neglected ! And to say no more, how many in- fidels, politely styled philosophers, have even attempted to rob him of the glory of creating the world, by ascri- bing its existence to fats or chance, while thousands wish them success in their impious endeavor ! Now, my friends, who that feels as a creature of God ought to feel, who that has the smallest portion of reverence or love for his Creator, can, without the utmost grief and indignation, see him thus dishonored, insulted, and robbed of his glory ? Can a loyal subject hear, without emotion, his sovereign dishonored ? Can an affection- ate child see his father insulted without being moved ? If then we are the subjects, and the children of God, how can we behold our Almighty Sovereign, our heav- enly Father, thus insulted, dishonored, without feeling the strongest emotion of indignant sorrow, and fervent- ly praying that his kingdom may come, and that the knowledge of his glory may fill the earth, even as the waters fill the seas ? The psalmist informs us that, when the Lord shall build up Zion, that is, extend and estab- lish his kingdom, the spiritual Zion, he shall appear in his glory ; he will then appear peculiarly great and glo- rious in the view of all his creatures. Pray then, ye, who, like David, are grieved when men keep not God's law ; ye, who, like Elijah, are jealous for the honor of the Lord of hosts; ye, who, like Moses, desire to see 32 PRAYER FOR THE ADVANCEMENT God's glory ; pray and beseech him to come quickly, and build up his kingdom on earth. The benefits which will result to mankind from the coming of God's kingdom, furnish another powerful mo- tive to induce us to pray for its advancement. The number and value of these benefits, as they respect the present life, may in some measure be inferred from a consideration of the nature and tendency of Christ's kingdom. It essentially consists, as has already been observed, in righteousness, peace, and holy joy. That all these are much needed in our world, you need not be told. Wherever we turn our eyes, we find little but melancholy proofs of their absence, and of the dreadful prevalence of the opposite evils. Injustice, discord, and wretchedness everywhere abound. The whole earth is filled with violence. Mankind have long been at war with God ; they can therefore have little peace either in themselves or with each other. If we contemplate them individually, we find them destitute of benevolence, actuated by base or malignant passions, a prey to care, anxiety and discontent, and often harassed by guilty fears and the reproaches of a guilty conscience. If we turn our attention to families and societies, we see the effects of these evil principles in the neglect of family religion, and of the education of youth ; in frequent dif- ficulties and dissentions ; in the invention or circulation of false and scandalous reports ; and in innumerable petty frauds and acts of injustice. If we extend our views to the nations of the earth, we see the same evils operating on a larger scale. We see nation rising up against nation, and kingdom against kingdom ; whole countries desolated ; extensive cities wrapt in flames ; millions of human beings dragged from their families and led forth as sheep appointed for the slaughter, and mil- lions more fainting and dying under the calamities of war, or groaning in hopeless anguish under the iron rod of oppression, or the merciless scourge of slavery. Could we hope that the myriads of immortal souls, who are hurried out of time by these complicated evils, found of Christ's kingdom. 33 an end to their miseries at death ; could we hope that, after a life embittered by so many sufferings and sor- rows, they entered into eternal rest, we might contem- plate these scenes with emotions comparatively pleasing. But we cannot hope thus. The scriptures forbid it. They uniformly teach us that a life spent in sin unre- pented of, is a prelude to an eternity of wretchedness and despair ; and those who live without God in the world, are expressly said fco have no hope. With re- spect to those, therefore, who die in this situation, we are compelled to believe, unless we renounce our belief in Christianity, that they lie down in everlasting sorrow. From this imperfect sketch of the temporal evils which mankind are suffering, and of the far more to be dreaded evils to which they are exposed beyond the grave, it must, we conceive, be apparent that a remedy for these evils is the one thing needful. But this rem- edy is only to be found in the universal spread of the kingdom of Christ. Reason and philosophy have long been endeavoring to discover such a remedy, and their votaries have often boasted of their success. But their boasts have proved false, and their endeavors fruitless. They have not even succeeded in finding a remedy for the evils of time ; much less for those of eternity. The world is still as full of vice and wretchedness as ever ; and it still is and ever will be true, that there is salva- tion for sinful man in none but Christ ; for there is no other name given under heaven among men whereby we must be saved. But while no other remed}^ can possibly be found, the universal extension of Christ's kingdom will prove a certain and effectual remedy for all the present and future evils, to which the human race are exposed. This is undeniably evident from its very nature. Let righteousness, peace and joy in the Holy Ghost universally prevail, and sin and misery will be banished from the world. By righteousness is here intended a temper and conduct conformable to our Sa- viour's rule of equity ; whatsoever ye would that men should do to you, do ye even so to them. By peace is 34 PRAYER FOR THE ADVANCEMENT intended peace with God, peace of conscience, and - peace with our fellow creatures. By joy in the Holy Ghost is intended those divine consolations which God imparts to his people, and which often cause them to rejoice, as the apostle expresses it, with a joy unspeak- able and full of glory. Now were these things universally prevalent, what evil could remain to infest the world. Universal right- eousness would banish all those evils which spring from fraud, injustice, and oppression ; all the crimes which now disturb the peace of society ; all causes of conten- tion between nations and individuals. Peace with God would deliver mankind from the heavy judgments and calamities with which he is now constrained to afflict them on account of their opposition to his authority ; and from all the unhappiness occasioned by want of resig- nation, by anxiety, and discontent. Peace of conscience would entirely free them from that guilty fear, remorse, and dread of death, which now often embitter their choicest comforts. Peace with each other would de- stroy at once the innumerable evils which arise from public and private wars, disputes, and dissentions, while the consolations of the Holy Spirit would fill them with that peace which passeth all understanding, and give them, while onearth, a continual foretaste of the joys of heaven ; toward which they will be constantly ad- vancing, and at which they woulcl at length arrive, there to live and reign throughout eternity with him in whose presence is fulness of joy, and at whose right hand are pleasures forevermore. Such, my friends, are the ben- efits which would result to mankind from the universal spread of Christ's kingdom, such the glorious effects which it naturally tends to produce. That the descrip- tion here given of them is not exaggerated, is evident from the language of the inspired writers when speaking on the same subject. In his days, say they, referring to Christ, in his days shall the righteous flourish and abun- dance of peace so long as the sun and the moon endure. Men shall be blessed in him, and all nations shall call of Christ's kingdom 35 him blessed. The desert and the solitary place shall be glad, and the wilderness shall rejoice and blossom as the rose. Then shall the eyes of the blind be opened, and the ears of the deaf unstopped ; the lame man shall leap as an hart, and the tongue of the dumb shall sing. Nation shall no more lift up sword against nation, but they shall beat their swords into ploughshares and their spears into pruning hooks, neither shall they learn war any more. The wolf also shall dwell with the lamb, and the leopard lie down with the kid, and the calf and the young lion together, and a little child shall lead them ; and the lion shall eat straw like the ox, and the cow and the bear shall feed, and their young shall lie down to- gether ; and tne sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the serpent's den. Thus that paradisaical state, which was lost by the first Adam, shall be restored by the second ; and love, peace, and happiness universally prevail under the mild reign of him who is emphatically the Prince of peace. Who then, that is not totally destitute of benev- olence, can refrain from praying, most fervently pray- ing, that Christ's kingdom may come. He who will not thus pray, and still more he, who opposes the spread of this kingdom, ought to be banished from it forever, and to be considered as the common enemy, fit only to be a subject of the princeof darkness. But it will perhaps be asked, by some, is not this universal spread of Christ's kingdom a mere chimera ; one of those delightful visions which a benevolent mind loves to form, but which will never be realized ? No, my friends, it is no chimera ; if it be a vision, it is one of the visions of the Almighty ; and it shall be realized, more than realized ; for he hWsaid it and sworn it, who cannot lie. We may, therefore, add, as another motive which should induce us to pray for the universal spread of Christ's kingdom, that he has promised, and even sworn by himself, that this event shall infallibly take place. AH the prophetic writings abound with the most full, 36 PRAYER FOR THE ADVANCEMENT explicit, animating predictions of the approach of a glo- rious period when the stone that was cut out of the mountain without hands, shall fill the earth ; and when all the kingdoms of this world shall become the king- dom of our Lord and Saviour. The fulfilment of these predictions was in vision beheld by the prophet Daniel. I saw in the night visions, says he, and behold, one like unto the Son of man came with the clouds of heaven, and came near to the Ancient of days, and there was given unto him dominion, and glory, and a kingdom, that all people and nations and languages should serve him. We are further assured, that the Lord shall be King over all the earth ; that there shall be one Lord and his name one ; that all flesh shall see his glory, and that the knowledge of him shall fill the whole earth, even as the waters fill the seas, and that Christ shall reign till all enemies are put under his feet. We have therefore, all the encouragement to pray for the universal spread of Christ's kingdom, which the most positive divine assurances of an answer to our prayers can give. If it be said, since the event is cer- tain, why should we pray for it? We answer, God has said that for all these blessings, he will be inquired of. Prayer is still no less necessary, than if no promises had been made ; for the grand design of these promises is, not to supersede, but encourage prayer, and to afford a firm foundation on which faith may stand, and wrestle with God for their accomplishment. Shall we then des- pise the riches of his goodness ? Shall we lose these in- valuable benefits, by neglecting to pray for them ? Shall we see God's aim extended, and his hand filled with blessings inestimable and innumerable, and yet neglect to employ the means which he prescribes, to bring them down in copious showers on ourselves, our posterity, and our fallen race ? No : let us not thus imitate the fool into whose hands a price is put to get wisdom, but who has no heart to it. Rather let us firmly grasp the di- vine promises, and pray unceasingly that they may speed- ily be fulfilled in their fullest extent. of Christ's kingdom. 37 As a farther inducement to do this, permit me to re- mind you that the time allotted for their fulfilment is rapidly advancing, and that the present appearance of the world and the dispensations of providence plainly indi- cate that God is about to finish his work and cut it short in righteousness, and that the latter day of Christ's king- dom is beginning to dawn. God is now, agreeably to the predictions of the prophets, overturning the nations ; and he will continue to overturn, and overturn, till he shall come whose right it is to reign. In almost all parts of the Christian world, he is exciting desires and producing exertions for the extension of his kingdom, which have never been equalled since the days of the apostles. So long since as the commencement of the last year [1812] translations of the scriptures had been begun, and in many instances completed, into upwards of fifty different languages and dialects ; and from that time to the present the blessed work has been prosecuted with unabated, with constantly increasing zeal. At the same period forty-seven societies had been formed in England, Scotland, and Ireland, and seventeen more in this country, for the sole purpose of disseminating the sacred scriptures throughout the world. Since that pe- riod, the number of societies for this purpose in England has been nearly doubled, and by their exertions the word of life has been sent, and is still going to almost every part of the habitable globe. In aid of the same glo- rious cause,more than a hundred missionary societies, and societies for the diffusion of religious knowledge, and for the Gonversion of the Jews, have been formed, within a few years, in different parts of the Christian world ; and they are now with united efforts endeavoring to diffuse the knowledge of God and extend the bounds of the Redeemer's kingdom. Notwithstanding the disappoint- ments they have met with, and 4he various difficulties which they have been called to encounter, their endea- vors have in very many instances been crowned with success, so that from the farthest parts of the earth we have heard songs of praise, ascribing glory to the right- 38 PRAYER FOR THE ADVANCEMENT eous God. For all these unusual and unparalleled exer- tions it is impossible satisfactorily to account, without ascribing them to their true cause, the agency of God. He it is, and he alone, who has excited in the Christian world these strong desires and extraordinary endeavors to promote the extension of his kingdom. And since he has begun to work, we may confidently expect that he will finish what he has begun, and that the long ex- pected time for the universal spread of his kingdom will soOn arrive. Soon will the Jews be brought in with the fulness of the Gentiles ; soon will Ethiopia stretch out her hands to God, and the isles of the southern ocean wait for his law. Soon will the enrapturing cry be heard, Alleluia ! for the Lord God omnipotent reigneth ; and the kingdoms of the world have become the king- doms of our Lord and of his Christ. Even now the angel with the everlasting gospel is flying through the world, saying to every nation and people, Fear God, worship him who made heaven, and earth, and sea ; for the hour of his judgment is come. He who sits on the throne is exclaiming, Behold, I create all things new. I create new heavens, and a new earth, wherein dwelleth righteousness. Prepare ye then the way of the Lord ; make straight in the desert a high way for our God. Exalt the valleys, and level the hills, make the crooked ways straight, and the rough places plain, that the glory of the Lord may be revealed, and all flesh see it together. Since then the kingdom of Christ is thus comparatively nigh, even at the door, let us seize the golden opportunity and improve the precious moments which yet remain, in fervently praying for its arrival. As a farther motive to induce you to this, consider the kappy effects ivhich it will have upon yourselves. Nothing can more directly or more powerfully tend to destroy every baleful, malignant passion in your breasts, or promote in them the growth of divine benevolence, than frequently praying for the advancement of Christ's kingdom. "When you leave your closets, after suppli- cating the Father of mercies with strong cries and tears of Christ's kingdom. 39 to send the blessings attending his kingdom to all man- kind, and to forgive all, not excepting your bitterest enemies, you will breathe the very spirit and temper of heaven ; you will be transformed for a time into the im- age of Christ ; you will feel that his kingdom is set up in your hearts, and that they are filled with righteous- ness, peace and joy in the Holy Ghost ; an earnest of that heaven, at which you will then be sure of coming. On the other hand, nothing can more certainly prove that you are destitute of love to God, that you are not the subjects of his kingdom, that you are not the disci- pies of Christ, than a habitual neglect of praying that his kingdom may come ; nor can you, while guilty of this neglect, offer up a single acceptable petition for your- selves. If then you would not be considered and treat- ed as the enemies of God ; if you would possess a heav- enly temper and obtain a full assurance of your title to heaven ; if you would have your hearts filled with holy peace and joy, and taste the happiness of heaven before you arrive there, pray sincerely, fervently, and perse- veringly, that God's kingdom may come. Let us now, my friends, on the wings of faith, fly forward a few years, and contemplate the world under the mild reign of the Prince of Peace. Let us escape from the wars, the vices and miseries, which surround us, and visit the earth restored to its original state. See it no longer groaning under its Creator's curse ; but rejoicing in his smiles. See it no longer producing bri- ars and thorns, but bringing forth fruit in abundance for its almost innumerable inhabitants. See volcanoes for- ever extinguished, storms hushed to peace, the bolt of heaven deprived of its terrors, the earth no longer trem- bling and threatening to ingulph its inhabitants, and the air no longer wafting the seeds of pestilence and death, Walk through the villages, and behold the lion, the leop- ard and bear, grazing with domestic animals around the habitations of man. See children sporting near them, fearless of danger, or twining around their bodies the serpent now deprived of his sting. Walk through the 40 PRAYER FOR THE ADVANCEMENT cities, and behold every countenance bearing the traces of he ppiness and benevolence, and clothed with smiles indicative of the peace which reigns within. That our prayers for this event may be acceptable to God, two things are indispensably necessary. The first is, that they be accompanied by corresponding exertions. If it is our duty to pray for the advancement of Christ's kingdom, it is no less our duty to do all in our power to promote it, to use all our influence in supporting its laws, and in bringing others to obey them, especially our fam- ilies and friends ; and when occasion requires, to con- tribute cheerfully to its propagation and support. He who refuses or neglects to do this, cannot sincerely pray that Christ's kingdom may come ; nor can he even re- peat our Lord's prayer, without incurring the guilt of formality and hypocrisy. The second thing necessary to render our prayers for the advancement of Christ's kingdom sincere and ac- ceptable is, that we become the willing subjects of his kingdom ourselves. It is too evident to require proof, that none can sincerely desire others to submit to the sceptre of Christ, so long as they themselves refuse or neglect to obey him ; nor can any present to him an ac- ceptable petition, who do not unreservedly comply with his requisitions. Why call ye me Lord, Lord ; and do not the things which I say ? Are we, then, my friends, the willing subjects of Christ ? This question may be easily answered : If any man, says the Apostle, be in Christ, he is a new creature. Verily, verily, says our Saviour, except a man be born again, he cannot see the kingdom of God. If then, we are not new creatures, if we have not been born again, we are not, we cannot be, the subjects of Christ's kingdom. And it becomes us to remember that, if we are not his subjects, we must be his enemies ; for he has himself said, He that is not with me is against me. But he is willing, he waits to be re- conciled. He died for the express purpose of reconcil- ing offending man to his offended God. Come then, my friends, if you have not already done it, come, and touch of Christ's kingdom. 41 the golden sceptre of mercy, which he now holds out to you. Open wide your hearts, that the King of glory may come in, and write upon them his law of love, and set up his throne in your affections. Like the Philip- pians, first give your own selves to the Lord, and then your prayers and offerings will indeed be acceptable. You will find by experience, that Christ's kingdom is righteousness, peace, and joy ; and as a reward for obey- ing and promoting his kingdom on earth, he will finally advance you to share his throne and kingdom in heaven 5 there to live and reign with him forever and ever, 4* SERMON III. The Fulness of God Dwelling in Christ. COLOSSIANS II. 9. IN HIM DWELLETH ALL THE FULNESS OF THE 'GODHEAD BODILY This is asserted of Jesus Christ. It appears, at the <. first glance, to contain most important truth ; truth which cannot but be interesting to all who wish to form just conceptions of our God and our Redeemer. In- deed there are few passages in the inspired volume which would sooner arrest the attention and excite the inquiries of one who was reading it for the first time. I. Let us endeavor to ascertain its import, that we may learn what it is designed to teach us. In attempting this it is necessary to inquire what is meant by all the fulness of the Godhead. The original word, here rendered fulness, signifies that by which any thing is filled, completed, or made perfect. Thus when it is said, the earth is the Lord T s and the fulness there- of; by the fulness of the earth is evidently meant, all those things with which the earth is filled, or every thing which it contains. So by the fulness of the Godhead is meant, all that the Godhead contains, all the natural and moral attributes of Deity ; every thing, in short, which renders the divine nature perfect and complete. This phrase, then, includes in its import, the whole dei- ty or divinity, with its attributes of infinity, eternity, im- mutability, omnipotence, omniscience, omnipresence, holiness, justice, goodness, mercy, faithfulness and truth. THE FULNESS OF GOO, &C-. 43 Should it be thought that the word fulness does not necessarily mean so much as this, yet it must, I think, be allowed, that all the fulness of the Godhead cannot mean any thing less ; for if any one perfection or attri- bute of divinity be taken away, all the fulness of the Godhead would not remain. There would be something wanting. The divine nature would not be full ; or in other words, perfect and complete. Wherever then all the fulness of the Godhead dwells, there every natural and moral attribute of divinity will be found. Let us next inquire what is meant by the assertion, that all this fulness dwells in Christ. There are, in the original, two words which, in our translation, are ren- dered to dwell. The first literally signifies, to reside, as in a tent or tabernacle, and is used to denote a tem- porary residence. This word is used by St. John when he says, The word was made flesh, and dwelt among us ; literally, resided among us, as in a tabernacle or tempo- rary habitation. The other word signifies, to dwell as in a house, or fixed habitation, and is always used to signify a more permanent residence ; because a house is permanent, compared With a tent. Now it is the latter word, the word that signifies a permanent residence, which is used in our text. The import of the assertion which it contains, then, is this : All the fulness of the Godhead resides in Jesus Christ, as in its permanent, or fixed habitation. It is further asserted that all the fulness of the God- head dwells in him bodily. The word body is not un- frequently used by the inspired writers to signify what is real and substantial, in distinction from that which is shadowy, figurative, or typical. Thus an apostle, speak- ing of the rites and ceremonies of the Mosaic law, says, They are a shadow of good things to come, but the body, that is, the real substance, of which they are only shadows or types, is Christ. In a similar sense the word bodily appears to* be used in our text. It sig- nifies really or substantially \ and teaches us that all the 44 THE FULNESS OF GOD fulness of the Godhead dwells in Jesus Christ, not in a figurative or apparent, but in a real sense. From the preceding examination of the several parts of our text, the import of the whole appears to be this : The whole Deity, with all its natural and moral attri- butes, actually resides in Jesus Christ, as in a fixed or permanent habitation. II. Let us inquire, whether this statement of the import of our text corresponds with other parts of the inspired volume. A very slight examination will con- vince us that it does so. In the first place, we are taught in many passages that the Father and the Spirit dwell in Jesus Christ. Our Saviour frequently declared that the Father dwelt in him, and added, He that hath seen me hath seen the Father. And the Spirit of God, the Spirit which in- spired the Jewish prophets, is repeatedly said to be the Spirit of Christ. He is also represented as having the Spirit without measure, and as communicating the Spirit to others. Now the whole Godhead is included in the Father, the Son or Word, and the Holy Spirit. Wherever all these dwell, all the fulness of the God- head must dwell. But we have seen that the Father and the Spirit dwell in Jesus Christ. And all allow that the Son or Word dwells in him. In him, therefore, the whole Godhead dwells. In the second place, Jesus Christ is represented in many parts of the inspired volume as possessing and exercising all the perfections of Deity. We are inform- ed that all things were made by him, that without him was not any thing made which was made ; that he up- holds all things by the word of his power, and that all power in heaven and on earth is his. He must then be Almighty. We are informed that in him are hidden all the treasures of wisdom and knowledge, that he knows the Father even as the Father knows him, and that he knows what is in man. Speaking of himself he says, all the churches shall know that I am he who searcheth the heart. He must then be omniscient. We are in- DWELLING IN CHRIST. 45 formed that he is with his ministers always to the end of the world, and that wherever two or three are as- sembled in his name he is in the midst of them. While residing on earth, he spoke of himself as being in hea- ven, and after he ascended to heaven he was represent- ed as still being on earth. He must then be omnipres- ent. In fine, we are informed that he fills all things, that he filleth all in all, and that he is all in all. In him, of whom this is said, all the fulness of the Godhead or every natural and moral attribute of the Deity, must surely dwell. Having thus given a brief statement of the import of our text, and confirmed the truth of that statement by an appeal to other parts of revelation, I request your atten- tion to some important inferences which naturally result from it. 1. If all the fulness of the Godhead dwells in Jesus Christ, then in Jesus Christ alone can God be found. The scriptures inform us that mankind have, without a single exception, forsaken God, that they have all gone out of the way, have all gone astray like sheep, and turned every one to his own way, and that the way of peace they have not known. Having thus wandered from God, they have lost him, lost a knowledge of him, lost his image, lost his favor, so that they naturally live without God in the world. But they must return to him, they must find him again, or be lost forever ; for he is the Father of lights, the Fountain of holiness and felicity. Agreeably, an apostle declares it to be the will of God that the sons of men should seek after him, if peradventure they may find him. Now if we wish to find a man who is always in one place, we must go to that place, go to his residence. It is vain to seek him or to expect to find him anywhere else. So, since the whole Godhead resides in Jesus Christ, as in a permanent hab- itation, we must repair to Jesus Christ, if we would find God. We shall in vain attempt to find him, to acquire a knowledge of him, or to regain his forfeited favor, if we seek him anywhere else. Thus the scripture, speak- ing of spiritual wisdom and understanding, or, in other 46 THE FULNESS OF GOD words, of the knowledge of God, says, Where shall it be found, and where is the place thereof? Man knoweth not its price, neither is it found in the land of the living. The depth saith, it is not in me ; the sea saith, it is not with me. Where then is its place, seeing it is hid from the eyes of all living? God understandeth the way thereof, and he knoweth the place thereof. What he knows he has revealed to us., He has informed us, that it is all placed in Jesus Christ, that all the treasures of wisdom and knowledge are laid up in him. In him alone then can we find God. Accordingly he says, I am the way and the truth and the life. No man Com- eth to the Father but by me. No one knoweth the Father save the Son, and he to whom the Son will re- veal him. Whosoever denieth the Son, the same hath not the Father. Let every man then, who would find a lost God, come without delay to Jesus Christ, in whom Jie dwells. In him, God is, if I may so express it, al- ways at home. In him he will always be found. No where else will any find him. They may seek him in the works of creation ; they may search for him in the dispensations of his providence ; they may look for him in his word ; but never will they find him, till they come to Jesus Christ ; for even the scriptures, we are informed, make men wise unto salvation only through faith in Christ Jesus. But if we come to him, we shall be enabled to say with the primitive Christians, God, who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowl- edge of the glory of God in the face of Jesus Christ. On hearing these remarks some will perhaps say, we do not understand what is meant by finding God. It is not easy to make an impenitent sinner understand what is meant by this expression, though it is perfectly un- derstood by every real disciple of Christ. So far as it can be explained to others, I will, however, endeavor to explain it. To a careless, thoughtless sinner, God does not appear to be a present reality. He may assent to the fact that God is every where present, but he does DWELLING IN CHRIST 47 not feel bis presence, it does not appear real to him 9 it does not affect him, it does not influence his conduct. He comes, perhaps, to the house of God on the Sab- bath. He is told that God is here ; but he does not perceive his presence. There is no weighty impression upon his spirits of a present God, none of that awe or reverence or godly fear which the presence of God ought to produce. He hears hymns sung in which strong emotions of admiration, gratitude and love to God are expressed ; but he does neither feel such emotions him- self, nor perceive any thing to excite them in others. He stands up to pray, but he perceives no being pres- ent to whom his prayers may be addressed. If he has been taught that prayer is a duty, he may perhaps enter his closet, and attempt to pray. But he does not feel that God is present there to hear him. He speaks as it were into the air, and his prayers, as such a person once expressed it, do not seem to rise above his head, do not appear to ascend to heaven. Should his conscience be awakened, and should he in consequence begin to feel that there is a God, and to cry for mercy, God appears to be at a great distance from him, and he cannot come near, cannot find any way in which to approach him. He cannot understand what the Apostle meant when he said to Christians, ye who were formerly afar off are now brought near by the blood of Christ. But let such a man come to Christ, in whom all the fulness of the Godhead dwells, and a great change will take place in his views and feelings. God will then become to him a present and most interesting reality. Then he will perceive his presence every where, especially in his closet, and in places of public worship. His heart will glow with those emotions which are expressed in the songs of praise ; his affections and desires will ascend to heaven with the public prayers, and in private devotion he will be able to say with the Psalmist, It is good for me to draw near to God ; and instead of living as he once did, without God in the world, he will like the primitive saints walk with God. 48 THE FULNESS OF GOD 2. If all the fulness of the Godhead dwelleth in Christ, then no man can obtain a portion of that fulness, except by applying to Christ. The truth of the inference is so obvious as scarcely to require either illustration or proof. Did all the light in the universe dwell in the sun, no man, it is evident, could obtain light except from the sun. Were all the water which exists in the world col- lected into one reservoir, no man it is obvious could ob- tain water without applying to that reservoir. Equally evident is it that, since all the fulness of the Godhead dwells in Christ, no man can obtain a portion of that fulness without applying to Christ. This truth will ap- pear exceedingly important and interesting to all who are aware of the fact, that unless we can obtain a por- tion of the fulness of God, we must pine in eternal want. The mercy which pardons sin, the divine light which illuminates the understanding, the grace which purifies the heart, the strength which resists temptation, over- comes the world, and endures to the end ; the consola- tion which supports the soul under trials and afflictions; the triumphant faith, and the hope full of immortality, which are requisite to give victory over death, and all the everlasting joys and glories of heaven flow from the fulness of God, and no man can partake of them without partaking of that fulness. A participation of that fulness is then the one thing needful to every child of Adam ; and better, infinitely better would it be for any one to be destitute of every thing else than to want this. Better would it be for us to be deprived of possessions, friends, reputation, health, sense and reason, than to lose forever this one thing needful. If any think that this is too strong language, I answer, it is not stronger language than the scriptures warrant us to use. They represent it as the greatest of all blessings to partake of this fulness ; and the want of it as of all evils the most terrible. Address- ing those who were destitute of it, our Saviour declares that they were poor and miserable, and wretched, and blind, and naked. At the same time, he counsels them to come to him for a supply ; thus intimating that from DWELLING IN CHRIST. 49 him alone they could obtain it. All his invitations speak the same language. When he stood and cried, If any man thirst, let him come unto me and drink ; that is, if any man feels a want, let him come unto me and receive a supply, he plainly intimated that in him alone the water of life could be found, that by him alone, human wants could be supplied. Well then, might an apostle exclaim respecting him, Neither is there salvation in any other. 3. From the fact that all the fulness of the Godhead resides in Jesus Christ, we may infer the necessity and the worth of that faith in him, on which the inspired writers lay so much stress. That you may have just views of this subject, look first at him. See in him an infinite, inexhaustible fulness of all spiritual blessings ; „ a fulness of light sufficient to illuminate all minds; of mercy to pardon all sins ; of grace to sanctify all hearts; of happiness to make all human beings forever blessed. Then turn and look at mankind. See them as they are described in the word of God, spiritually blind, sinful, guilty and wretched. Now what is necessary to banish all their evils, supply all their wants, and secure to them endless felicity ? Is any thing, can any thing more be necessary, than to form such a channel of communica- tion between them and Jesus Christ, that the fulness of the Godhead which dwells in him may flow out to them. If such a channel could be formed, would not this ful- ness of light, mercy, grace, and felicity pour itself into their souls till, in the language of an apostle, they were filled with all the fulness of God. My hearers 5 faith, faith in Christ, and faith alone does form such a channel of communication as this. This is the appointment of God. He has established such a constitution, that when- ever any sinner begins to exercise faith in Christ, he shall begin to partake of that fulness which dwells in Christ, and the degree in which he partakes of this ful- ness, will be just in proportion to the strength of his faith. We may illustrate this truth by a reference to events which took place during his residence on earth. The 5 I I §9 THE FULNESS OP GOD whole multitude, we are informed, sought to touch him 5 for there went virtue out of him, and healed them all. On another occasion, a diseased female said, if I may but touch the hem of his garment, I shall be whole. She did touch it, and healing virtue instantly flowed in- to her enfeebled frame. In both these cases, it was the louch of faith which drew virtue from Christ. They touched him, because they believed, or had faith that there was in him virtue sufficient to heal their diseases. Agreeably, our Saviour said to the patient last mention* ed, Thy faith hath saved thee. Just so now, when a sinner, who feels that he is sick in soul, exercises faith in Christ, though he cannot, as then, manifest his faith by touching him, yet he finds that a spiritual healing virtue In imparted to him. He finds that his understanding is enlightened, that his sins are pardoned, that bis wound- ed conscience is healed, that his heart is sanctified, and that peace and happiness, such as he never tasted or e^en conceived of before, are shed abroad within/ him. Hence an apostle informs us, that he who believeth on the Son of God hath the witness in himself, that is, the happy effects which result to him from believing, are a witness within that there is such a person as Jesus Christ, and that to believe in him is to partake of his fulness. These effects of faith are illustrated by our Saviour him- self in an address to his disciples. I, says he, am the vine, ye are the branches. This comparison he pursues at considerable length, and clearly teaches them, that by faith a union was formed between him and them, analagous to that which exists between a vine and its branches, and that as life and sap flow from the vine into every branch, so his fulness flows into the souls of all who believe in him. Hence an apostle, speaking of be- lievers, says, Of his fulness have we all received. Well then, might St. Peter call faith in Christ, precious faith ; for what can be more precious than that which forms an indissoluble union^ and a free communication between a lost, needy, guilty sinner, and;, a Saviour in whom DWELLING IN CHRIST. M dwells all the fulness of the Godhead. He who has this faith is incalculably rich, though he should possess nothing else ; and he who has it not, is miserably poor, though he should possess all which the world can give ; for 4. If all the fulness of the Godhead dwells in Jesus Christ, then he who is destitute of faith in Christ, or he who has never made a believing application to Christ, has no share in that fulness. His mind is not enlight- ened ; his sins are not pardoned ; his heart- is not sanc- tified, he has no part in the kingdom of heaven. It is written that, though he who believeth on the Son hath everlasting life, yet he who believeth not the Son is con- demned already and shall not see life, but the wrath of God abideth on him. It is true that such a man may have many qualities which appear amiable and estimable in the view of men 5 his moral character may be fair, and he may possess the external form of religion. But he has not a particle of that fulness which dwells in Christ, and his doom is pronounced in those words of our Sa- viour, From him that hath not, shall be taken away even that which he seemeth to have. 5. Does all the fulness of trie Godhead dwell in Jesus Christ ? Then all the spiritual wisdom, knowledge, holi- ness, and happiness which exists in the world, and all which is possessed by the spirits of just men made per- fect in heaven, proceeds from him. You cannot find either on earth or in heaven, a good man who does not derive all his goodness from Christ, or who will not hum- bly and gratefully acknowledge that he does so ; one who will not say with St. Paul, I live, yet not I, but Christ liveth in me ; and the life which I now live in the flesh, I live by faith in the Son of God ; that is, my spir- itual life is constantly supported by supplies which faith draws from him. And how amiable, how glorious, how worthy of all love, admiration, and praise, does our Sa- viour appear in the view of these truths. See him con- taining in himself all the infinite fulness of Deity. See 52 THE FULNESS OF GOD myriads of his believing disciples in all parts of the world daily, hourly, living upon this fulness, and drawing from him those supplies which are necessary to the promotion and advancement of religion within them. Every hour virtue flows out of him, to heal them all. Some of them are poor, some of them afflicted, some of them tempted, some of them sick, some of them dying ; yet to all and to each, he imparts just what their situation requires. To each he says, My grace is sufficient for thee. And while he is thus imparting grace to many thousands on earth he is pouring a flood of glory and felicity into ten thousand times ten thousand of his servants in heaven, filling them to overflowing with all the fulness of God. And who can conceive the benevolence, the tenderness, the compassion, with which he looks down on his great family, and sees them all deriving life and nourishment From him ! Must not the affectionate feelings with which he regards them, far exceed in tenderness, in intensity, those with which a mother contemplates the infant to which she gives support. Can we disbelieve him when he says to his church, Though a mother should forget her infant son, yet will I not forget thee. And if there is happiness in doing good, in communicating happiness, how exquisitely happy must our Saviour be! If we should feel exquisite gratification in feeding a hundred famished orphans, what must he feel while he feeds so many thousands of once perishing immortal souls with the bread and water of life ! 6. Does all the fulness of the Godhead dwell in Jesus Christ ? How safe, how happy, how enviable then is the situation of those, who believe in him ? They are inseparably united to one in whom all the fulness of the Godhead permanently dwells ; a way of communication is opened by which this fulness will forever flow out to them. What more can they wish for, or conceive of ? Well might our Saviour say to one in this situation, I know thy poverty, but thou art rich : poor in thyself, but rich in me. My professing friends, if you are what DWELLING IN CHRIST 53 you profess to be, this enviable situation is yours. If you would enjoy all its advantages, you must pray un- ceasingly for increasing faith, since the supplies which you obtain from the fulness of Christ will be in exact proportion to the strength and constancy of your faith. And if you wish your faith to be strong, you must look not at your own emptiness merely, but at his fulness ; not at your poverty, but at his riches. You must con- template him as he is exhibited in our text. You must endeavor to obtain enlarged views of what is meant by all the fulness of the Godhead. You must remember that he loves to impart it, that he has promised to impart it, that he cannot but impart it to all who believe in him ; and that his language to every believer is, My grace is sufficient for thee, for my strength is made perfect in thy weakness. And remember too, that when you approach his table, if you come in a proper manner, you come to Christ himself; if you receive these sacramental symbols in a proper manner, you will receive Christ himself, and of course will receive a portion of that fulness which dwells in him. If you do this, you will know experi- mentally the truth of his declaration, My flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me and I in him ; and I will raise him up at the last day. Finally, does all the fulness of the Godhead reside in Jesus Christ ? then let every one present, who has not already done it, be persuaded to apply to him for a share of this fulness. That you may be induced to take this step, let me ask, is there nothing in all this fulness which you need ? Have you all the spiritual wisdom and knowledge which you need ? Have you no sins to be pardoned, no sinful propensities to be subdued, no temp- tations to overcome ? Is your preparation for death, and for heaven completed ? Have you provision made sufficient to supply your wants through eternity ? If not, I invite you, in Christ's name, to come to him for a supply. I invite you to a friend, a brother, in whom all 54 THE FULNESS OF COD, &C. the fulness of the Godhead dwells, and who will take far more pleasure in imparting to you this fulness, than you will in receiving it ; for he says himself, It is more blessed to give than to receive. But why do I invite you. Let me rather set before you his own invitation. Come unto me, all ye that labor and are heavy laden, and I will give you rest. If any man thirst, let him come unto me and drink. The Spirit and the bride say, Come ; and let him that heareth say, Come ; and let him that is athirst come ; and whosoever will, let him come and take of the water of life freely. SERMON IV. Christ and his Harbinger compared and distinguished, MATTHEW III. 11 12. I INDEED BAPTIZE YOU WITH WATER UNTO REPENTANCE ) BUT HE THAT COMETH AFTER ME IS MIGHTIER THAN I J WHOSE SHOES I AM NOT WORTHY TO BEAR ; HE SHALL BAPTIZE YOU WITH THE HOLY GHOST AND WfTH FIRE J WHOSE FAN IS IN HIS HANDj AND HE WILL THOROUGHLY PURGE HIS FLOOR, AND GATHER Hlfc WHEAT INTO THE GARNER ) BUT HE WILL BURN UP THE CHAFF WITH UNQUENCHABLE FIRE. These words were uttered by John the Baptist with reference to Christ. On many accounts they richly deserve our attention. John was raised up, commis- sioned, and sent to be the harbinger of the Messiah. He came, as we are told by the apostle, to bear witness of Christ the true light, that through him all men might believe. He was the morning star which preceded and indicated the approach of the Sun of Righteousness. In the language of the prophet who foretold his birth, he was the voice of one crying in the wilderness, Pre- pare ye the way of the Lord ; make straight in the de- sert a high way for our God. In a word, as it was in those days customary for monarchs to be preceded by a herald, who proclaimed their titles, their approach, and: the object of their coming, so Christ the Prince of Peace the King of Kings, and the Lord of lords was prece- ded by John the baptist, as a herald, who announced his approach, and turned the attention of them that heard him from himself to his divine Master. This being the case, the testimony which he bore in favor of Christ V $6 CHRIST AND HIS HARBINGER is fully entitled to belief, and well deserves our attention. This testimony is principally contained in the passage before us. Let us then attentively consider the import of the passage, that we may learn from it what we are to believe respecting Christ. The great object of John the Baptist, as it will be of all who preach Christ, appears to have been, to give his hearers high and exalted conceptions of the transcendent worth and dignity of his Master. With this view he describes in the most energetic language Christ's superiority. He that cometh after me is migh- r tier than I, whose shoes I am not worthy to bear. To unloose a person's shoes or sandals and bear them after him, was considered by the Jews as the most servile and degrading of all menial employments, and fit only for the meanest slaves. Yet John considered the per- formance even of this service for Christ, as an honor of which he was utterly unworthy. If we would feel the full force of this language and learn what concep- tion it should lead us to form of Christ, we must recol- lect by whom it was uttered. It was the language of no common person. It was uttered by one who was by birth one of the chief priests, an order of men who sustained a high rank in the estimation of the Jews. It was uttered by one whose appearance in the world had been repeatedly predicted for some hundreds of years, whose conception was foretold by an angel and accom- * panied by miracles 5 who was born contrary to the com- mon course of nature ; who was filled with the Holy Ghost from the moment of his birth, who was favored with the gift of prophecy, after that blessing had been withheld from the world almost four hundred years ; who was admired, followed, and applauded, in an unex- ampled degree, by all classes of men from the least to the greatest, and who by many was thought to be the promised Messiah himself. To say all in a word, it was uttered by one of whom the Son of God, the faith- ful and true witness has said, he is a prophet, yea I say COMPARED AND DISTINGUISHED. 57 unto you, and more than a prophet ; for among them that are born of women there has not risen a greater than John the Baptist. Yet even this illustrious person- age, so favored, so honored, so distinguished, publicly declared himself, in the presence of his followers and admirers, not worthy to perform the most servile and de- grading office for Christ. What then must he have thought of Christ ? Did he view him only as a man, as some others have done ? To have used such language respecting any man, would have been the grossest flatte- ry ; and surely he who boldly dared reprove the tyran- nical Herod in his own court, would never have stooped to use flattering words respecting a fellow creature. Is it not then evident, or at least highly probable, that he must have regarded Christ as divine ? The prophet who foretold his birth represents him as saying, Pre- pare ye the way of the Lord ; make straight in the desert ahighway for our God. Another prophet represents him as going before the face of the Lord to prepare his way. Now if these predictions were fulfilled, it is evi- dent that John must have considered Christ, whose har- binger he was, and whose way he came to prepare, as the Lord God who was to come as a shepherd with a strong hand, whose reward was with him and his work before him. On this supposition alone can we ration- ally account for the manner in which he here speaks of Christ. With a view to convince the people still farther of his inferiority to Christ, he next proceeded to shew them how far the baptism administered by Christ would exceed his own. I indeed baptize with water unto re- pentance, but he that cometh after me shall baptize you with the Holy Ghost and with fire. Though the church of God had been favored, from its first establishment in the world, with the influences of the divine Spirit, yet under the Old Testament dispensation these influences were communicated, comparatively speaking, but in a small degree. Even after the coming of Christ, but 5S CHRIST AND HIS HARBINGER previous to his death, we are told that the Holy Ghost was not yet given, because Jesus was not yet glorified ; and our Saviour himself represents the gift of the Spir- it as inseparably connected with his ascension to heaven ; If I go not away, the Comforter, the Spirit of truth, will not come ; but if I depart, I will send him to you. Even the Old Testament prophets were inspired to pre- dict this truth. Addressing Christ, as if he had alrea- dy come, the psalmist says, Thou hast ascended up on high, thou hast received gifts for men, yea, for the re- bellious also, that the Lord God might dwell among them. This prediction the apostle expressly applies to Christ, and teaches us that it was fulfilled at his ascen- sion. It was also foretold by the prophet Isaiah that Christ should sprinkle many nations. This must refer, chiefly at least, to his baptizing them with the Holy Ghost, of which John speaks in our text : for Christ personally baptized none with water. All these predic- tions were literally fulfilled at tbfe day of pentecost, when there came from heaven a sound as of a rushing mighty wind, which filled the place where the disciples were assembled, and there appeared unto them cloven tongues, like as of fire, which sat upon each of them ; and they were all filled with the Holy Ghost. Another similar instance of the fulfilment of these predictions was wit- nessed by St. Peter while preaching to Cornelius and his friends. The Holy Ghost, we are told, fell on all who heard him, and he remembered the word of the Lord, how he said, John indeed baptized with water, but ye shall be baptized by the Holy Ghost. From the account of the baptism administered by our Saviour, it is easy to see how far it was superior to the baptism of John. John baptized with water those who professed repentance for sin ; but the baptism of the Holy Ghost produced in those to whom it was admin- istered, repentance and faith and all the other fruits of the Spirit. John's baptism could only put away the filth of the flesh ; but Christ's baptism by purifying the COMPARED AND DISTINGUISHED, conscience from dead works, produced the answer of a good conscience toward God. He was the Lamb of God who taketh away the sin of the world, and whose blood cleanses from all sin. John's baptism could be applied to the body only ? it could not reach the soul nor change the character of those who received it. But the baptism of the Spirit converted and purified the soul, and they who received it were washed and justifi- ed and sanctified in the name of the Lord Jesus and by the Spirit of our God, however vile and abandoned they had been before. In a word, John could at most confer only the sign ; but Christ gave the thing signified in his baptism, a baptism with which John, like all oth- ers of our fallen race, needed to be baptized, as he himself ingenuously confessed. Hence it is easy to see how much this testimonv of John tended to exalt our Saviour in the opinion of^ his hearers. It was as if he had said to them, He who comes after me can cleanse the soul as easily as I can the body, he can confer the thing signified as easily as I can confer the sign ; he can pour out the Holy Spirit upon you as easily as I can ap- ply water. This expression, like the former, intimates with sufficient clearness that the Baptist believed Christ to be God ; for who but God can pour out upon men the Spirit of God ? Who but he that possesses the Spirit can baptize sinners with the Spirit ? As a farther confirmation of this truth, permit me*lo call your atten- tion to another passage, which has not received the at- tention which it deserves. We are told by St. John that Jesus after his resurrection breathed upon his disciples, saying, Receive ye the Holy Spirit. That we may per- ceive the full force and meaning of this significant ac- tion, it is necessary to recollect that, in both the Hebrew and Greek languages, the same word[signifies spirit and breath. Now if Christ could breathe the Spirit of God into the souls of his disciples, or, in other words, if the breath or spirit of Christ be the breath or spirit of God, then beyond all controversy Christ must be God ; and 60 CHRIST AND HI3 HARBINGER by the action and the words which accompanied it, he most forcibly intimated that he was so. Still farther to enlarge his hearers' conception of the infinite superiority of Christ above himself, the Baptist proceeds to state the character which Christ should sus- tain, and the works which he would perform ; Whose fan is in his hand and he shall thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. In these words there is an evident allusion to a prediction of the prophet Malachi, which foretells the coming both of Christ and of John his harbinger. Jehovah is there represented as saying, Behold I will send my messen- ger, and he shall prepare the way before me, and Jeho- vah whom ye seek shall come suddenly into his temple ; even the angel of the covenant whom ye delight in. But who may abide the day of his coming, and who shall stand when he appeareth ? For 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. In a similar manner the Baptist here represents him as purifying the church, which he compares to a threshing floor, the true members of which are as wheat and the false as chaff. When he calls the church Christ's floor, he plainly intimates that while he was himself only a servant in the church, Christ is the head of the church ; and when he represents him as separa- ting the wheat from the chaff, and consigning the for- mer to the garner and the latter to the fire, he evidently teaches us that he is the Judge of quick and dead, who will reward every one according to his works, and who is able with unerring certainty to distinguish characters, and search the heart. As if he had said to his hearers, You may easily deceive me by false pretences, and by professing a repentance which you do not feel, may in- duce me to baptize you. But you cannot thus deceive him who comes after me. He will discern with infinite COMPARED AND DISTINGUISHED* 6*1 ease your true characters, and will purify the floor of his church from all the chaff which 1 may ignorantly bring. Think not therefore that my baptism can avail any thing, unless you are baptized by him with the Holy Ghost as with a purifying fire. Such, my friends, in brief, is the import of the testimony boine by John the Baptist in favor of Christ ; and we know that this testimony is true, because he was raised up, commission- ed and inspired by the Holy Ghost, on purpose that he might bear testimony. To this testimony 1 have drawn your attention principally for the sake of many import- ant reflections which it suggests, some of which it is now proposed to consider. I. From this subject we may learn who are, and who are not the real preacheis of the gospel, the true ministers of Jesus Christ. You need not be told that among those who claim this title great differences pre- vail. Some preach one thing, and some another ; some point out one way to heaven, and some another ; and it is of infinite importance, of no less importance than your everlasting happiness, that you should be able to ascertain who are right ; who are the true guides whom God hath appointed to conduct you to heaven. By at- tending carefully to the conduct and character of John the Baptist, you may learn how to do this. We know that he was divinely commissioned and taught ; for we are told that he was a man sent from God ; that he was a prophet and more than a prophet. We may therefore conclude that all, who are sent of God to preach the gospel, will resemble John in their preaching, their tem- per, and conduct. In the first place, they will resemble him in their preaching. And what did he preach ? I answer, he preached repentance toward God. I, indeed, says he, baptize you with water unto repentance. In those days, says the evangelist, came John Baptist preaching and saying, repent, for the kingdom of heaven is at hand. This he preached to all classes and char- acters alike. He also taught his hearers to manifest their repentance by a corresponding life: Bring forth C 62 CHRIST AND HIS HARBINGER therefore fruits meet for repentance ; for the ax is laid to the root of the trees ; every tree that bringeth not forth good fruit is hewn down and cast into the fire. But while he inculcated repentance, he taught his hear- ers not to trust to their penitence, nor to baptism, nor to any outward privileges for salvation, but to Christ alone. To exalt Christ and turn the attention of sin- ners to him, seems to have been the great object which he always kept in view. Especially was he careful to teach his disciples that he could not himself save them. All who came to him he sent to Christ. He seems to have considered himself only as a waymark, whose business it was to stand with extended finger and point to the Saviour, crying, Behold the Lamb of God, who taketh away the sin of the world. He told the people that they should believe on him who should come after him, that is, on Christ Jesus. In all his preaching still he held up Christ to view as all in all, and like St. Paul testified to all his hearers of every description, repent- ance toward God and faith in our Lord Jesus Christ. Tha-t they might know how repentance and faith were to be obtained, he taught them the necessity of divine influence, of being baptized with the Holy Ghost as a purifying fire ; and informed them, that Christ alone could baptize them in this manner ; that without this they would be no better than chaff, and as such would be burnt up with unquenchable fire. Thus he made Christ the whole subject matter of his preaching, and represented him as the beginning and ending, the au- thor and the finisher of our faith. Thus then will all preach who, like John, are sent of God. They will de- termine to know and to make known nothing but Jesus Christ and him crucified, and will teach all men to honor the Son even as they honor the Father. They will not seek their own glory but the glory of Christ. They will strive to draw disciples not to themselves but to him, and will feel no apprehension of exalting or teaching others to exalt him too highly. Nor will they fail to insist much on the necessity of divine influences, * COMPARED AND DISTINGUISHED. 63 of being baptized with the Holy Ghost, saying with oui' Saviour, Except a man be born of water and of the Spirit he cannot see the kingdom of God. In the sec- ond place, all true ministers of the gospel will imitate John in their temper and conduct; especially in his hu- mility. Highly honored and distinguished as he was, you see how meanly he speaks of himself in compari- son with Christ. He felt his need, as a sinner, of being baptized with his baptism. He felt unworthy to stoop down and loose the latchet of his shoes, a plain intima- tion of his readiness to cast himself and all that he pos- sessed at his Saviour's feet. Similar will be the temper of all who truly preach the gospel. They will learn of their Master to be meek and lowly in heart ; and though, in consequence of his removal from this world, they cannot perform menial services for himself in person, yet they will be ready, in imitation of him who washed his disciples feet, to perform the meanest and most labo- rious offices of kindness for the lowest of his followers. Such, my friends, will be the mode of preaching, such the temper and conduct of the true ministers of Christ. When you find such you may safely follow them, for they are followers of John, of the apostles, and of Christ ; and those who refuse to follow such guides would have re- fused to follow Christ and his apostles, had they lived in their day. 2. From this subject you may learn, not the charac- ters of Christ's ministers only, but your own. That you may learn this, permit me to ask, what think ye of Christ ? and what are your feelings toward him ? What John thought and felt respecting him, you have already heard ; and that his thoughts and feelings respecting him were such as they ought to be, we cannot doubt, since he was filled with the Holy Ghost even from his birth. Say then, my hearers, do your thoughts and feel- ings, on this subject, resemble his ? That you are in any respect, unless it be in religious privileges, superior to the harbinger of Christ, you surely will not pretend. If then John felt unworthy to perform the meanest offices for Christ ; if he thought, that to stoop down and loosen 64 CHRIST AND HIS HARBINGER | the Saviour's shoe-latchet, when he appeared in the form of a servant, was an honor which he did not deserve ; much more may we think and feel the same, now he is exalted to heaven in the form of God. Do you, then, think and feel thus? That some of you do so, I doubt not. You love, like Mary, to sit at Christ's feet and hear his word ; or like the woman, who had been a sin- ner, to lie at his feet and wash them with the tears of unfeigned repentance, and feel unworthy even of this privilege. You feel that much has been forgiven you, and therefore you love much. Happy souls ! you have chosen the good part, and it shall not be taken from you. But are there not many present, who do not feel thus ? Your conduct, my hearers, compels us to fear that this is the case ? It proves that you are ashamed of Christ and of his words, ashamed to confess him before men. Many of you would, I fear, be asham- ed to have your acquaintance suspect that you worship him in your closets ; and many are evidently afraid or ashamed to worship him in your families. 13ut why is this? You are sufficiently fond of what you consider as honorable. If then, you felt as did the Baptist, if you thought it would be an unmerited honor to perform the most servile offices for Christ, you would certainly feel it a much greater honor to be allowed to address him in prayer, to be enrolled among his followers and friends, and to commune with him at his table. God forbid, you would exclaim, that I should glory, save in the cross of my Lord Jesus Christ. But since you disclaim this cause of glorying, since you refuse to accept the honors which Christ offers, we must conclude that your views and feelings respecting the Saviour are dissimilar to those of John the B iptist, or in other words, that they are entirely wrong. 3. Did Christ come to baptize with the Holy Ghost and with fire? Then surely, my friends, it becomes you all to inquire whether you have ever been baptized by him in this manner. The importance of this inquiry will fully appear, if you consider our Saviour's words to COMPARED AND DISTINGUISHED. 65 St. Peter, If I wash thee not, thou hast no part with me | i. e. if thou art not baptized with my baptism, the baptism of the Holy Ghost, and sprinkled with the blood of sprinkling, which cleanses from all sin, thou hast no share in the blessings which I bestow. Say then, my friends,, has the Saviour baptized you in this manner ? Have the influences of the Holy Spirit, like a penetrating, pu- rifying fire, melted your once stony hearts, purified them from the dross of sin, caused them to glow with love to God and man, and prepared them to receive the impress of your Saviour's image ? Has the Spirit of truth taught you to know the truth ? Has the Spirit of adoption taught you to cry, Abba Father, with the feelings of a child ? Has the Spirit of grace and supplication, who, we are told, helps the infirmities of Christ's people in prayer, taught you to pray ? Are you led by the Spirit of God as, we are told, all the children of God are ? Do you find in yourselves those dispositions which com- pose the fruits of the Spirit, such as love, joy, peace, long suffering, meekness, goodness, faith, and temper- ance ? If so, you have indeed been baptized with the Holy Ghost as with fire. Christ has washed you, and you have a share in all his blessings. But if not, you have no part nor lot in the matter. You have not the Spirit of Christ, and therefore, as the apostle asserts, you are none of his. You have received the grace of God in vain, and Christ has profited you nothing. Whether in the church of Christ or not, you are no better than chaff ; and as such you will, unless speedy repentance and faith prevent, be burnt up with unquenchable fire. 4. From this subject, my Christian friends, we may learn how to estimate the favors which we receive from our Saviour's condescending love. John, than whom a greater was never born of woman, thought it would be too great an honor for him to perform the most menial service for Christ. What then ought we to think of being admitted to his church and table ; of being called, not his servants, but his friends ; of enjoying communion with him as members of his body, and of sharing as fel- 6* 66 CHRIST AND HIS HARBINGER, &C. low heirs with him in the heavenly inheritance ? My friends, did we realize, like John, the infinite dignity of him who confers on us these favors, we should be con- tinually in a transport of gratitude and praise ; and the love of Christ would constrain us, as it did the apostle, to live not unto ourselves, but unto him who died for us. To conclude, is Christ's fan in his hand, is he deter- mined thoroughly to purge his floor, and to burn up the chaff with unquenchable fire ? Alas ! then, for those who are at ease in Zion ; for those false professors who are empty, and light, and worthless as chaff. It is true that for a time, the chaff is of use. It serves to shelter, protect, and ripen the grain, while it remains in the field. But a separating time must come ; the chaff is not for the garner, where it would be worse than useless. So wick- ed men and false professors may, for a time, be useful to the church in various ways, while it remains in the 1 field of this world. But in heaven they will be of no use. To heaven, therefore, they shall never come. Their doom, their portion is unquenchable fire. My friends, I cannot without trembling think of the day, when this separation is to take place, when this church and congre- gation will be visited with their final reward. I tremble to think how many of you I shall miss in heaven, should 1 ever arrive there. How many whom I have heard singing the songs of Zion in this house, I shall never hear there ; bow many with whom I have here sat down at Christ's table, I shall look for in vain at his table above. Then not one hypocrite, not one particle of chaff will be left in this church, or in that part of this assembly which will be blessed with a place at God's right hand. This numerous assembly now resembles a fair and flour- ishing field ; but when death cuts us down, when the wheat and chaff are separated, when the last tempest arises to drive the latter into the fire, how much will your numbers be diminished, how many of my flock shall I lose forever ! SERMON V. Man in his original, and in his lapsed State. ECCLESIASTES, VII. 29. LO, THIS ONLY HAVE 1 FOUND, THAT GOD HATH MADE MAN UP- RIGHT J BUT THE? HAVE SOUGHT OCT MANY INVENTIONS. I need not inform those of you who are acquainted with the contents of Scripture, that in this book Solo- mon has recorded the result of numerous trials and ex- periments which he had made in searching after happi- ness and inquiring after truth. His success in these pursuits does not appear to have been very flattering. After making a fair trial, whether any or all worldly ob- jects could afford happiness, he found nothing but vani- ty and vexation of spirit. Nor could he boast of much greater success in his inquiries after truth ; I said I will be wise, but it was far from me. I applied my heart to know, and to search, and to seek out wisdom and the reason of things, and to know the wickedness of folly, even of foolishness and madness. But, here again, he found himself entangled and perplexed by innumerable questions which he could not answer, and difficulties which he could not solve ; so that at last he was obliged to sit down content with the discovery of one truth \ a truth however, of great importance ; a truth indeed, which, if rightly understood, will go far to elucidate most of the religious questions by which men are perplexed, and respecting which they are divided in opinion ;— Lo, this only have I found, that God made man up- right ; but they have sought out many inventions. 68 MAN IN HIS ORIGINAL, This passage, which contains the result of the wise man's inquiries, and the sum of his discoveries, includes two propositions : I. God made man upright. II. Men have sought out many inventions. To illustrate and establish these two propositions, is my present design. I. God made man upright. This assertion evidently refers to the nature of man as he was originally created. In other words, it refers to our first parents, the progen- itors of mankind ; for we are informed in the account given us of the creation, that God created man in his own image, after his own likeness ; and that, after the work of creation was finished, God saw that all was very good. Man then, at his creation, was not only good, but very good, perfectly good. He was, as one observes, a miniature picture of his Maker ; for he was made in the image, and after the likeness of the holy God. These passages evidently teach the same truth which is contained in our text, that mankind, or human nature was originally made upright. Let us consider more particularly the import of this term. The words, upright and righteous, literally signi- fy agreeable, or conformable to rule. Our text then teaches us that man was made in a state of perfect con- formity to some rule. If it is asked, what rule? I an- swer, the law of God, for this is the only perfect, im- mutable, and eternal rule to which God requires his creatures to be conformed, and in conformity to which rectitude or uprightness consists. I say that this is a perfect, eternal, and immutable rule ; for we are assured that the law of God is perfect ; that it is holy, just, and good ; and that though heaven and earth pass away, one jot or one tittle shall in no wise pass from it, till all be fulfilled. Man then was created in a state of perfect conformity to the law of God. If it be asked in what this state of conformity cpnsists, or what it implies ; I answer, — it implies the possession of an understanding perfectly acquainted with the law ; of a memory which AND IN HIS LAPSED STATE 69 perfectly retains all its precepts ; of a conscience which always faithfully applies it ; of a heart which perfectly loves it; and a will perfectly obedient and submissive to its authority; and of an imagination which presents to the mind no images, but such as ought to be entertained. If either of these be wanting, man cannot be perfectly upright, or, in other words, perfectly conformed to the divine law. This assertion it will be necessary to illus- trate and prove more particularly. 1. A state of perfect conformity to the divine law implies the possession of an understanding perfectly ac- quainted with that law. This, I conceive, is too evident to be denied ; since no being can act in conformity to a law, or regulate his conduct by a law, with which he is not acquainted. Man then, at his creation, was endu- ed with such an understanding. In the language of Scripture, the divine law was put in his mind. He was not, like St. Paul, alive without the law, but alive with the law. He was perfectly acquainted both with the letter and the spirit of it ; and saw with the greatest clearness its nature, spirituality, strictness, and extent ; so that the path of duty lay, in all cases, as plainly before the eye of his mind, as the path from this house to our habitations ever lay before our bodily eyes. In a word, he so perfectly understood what was required of him, and had such a perfect knowledge of truth and false- hood, of right and wrong, that it was impossible for him, while he remained in his original state, ever to trans- gress ignorantly, or by mistake. Agreeably, we find knowledge expressly mentioned by the inspired writers as one thing in which the image of God, that image in which man was created, consists. 2. In the next place, a state of perfect uprightness, or conformity to the divine law, implies a memory which faithfully retains all its precepts. The necessity of such a memory is obvious. We cannot regulate our conduct by a law not remembered, any more than by a law which does not exist. Just so far as any of its precepts are forgotten, they must cease to affect us. Memory if 70 MAN IN HIS ORIGINAL, the storehouse of the mind, in which all its treasures are laid up ; and when any th*ig fade& out of the memory, it no longer exists in the mind. Man then, was origin- ally created with a memory, which faithfully retained every jot and tittle of the divine law, as wax retains the im- pression of a seal ; so that every precept was ready at hand to direct his conduct, on all occasions, and in all cir- cumstances. Of course, while he remained as God created him, it was impossible that he should ever trans- gress the law through forgetfulness. 3. In the third place, a state of perfect conformity to the divine law implies a conscience which always faith- fully applies it. As we have of late repeatedly remind- ed you, the office of conscience is to apply to our con- duct the rule which is given it ; and to pass sentence upon us according to that rule. The rule given to man at his creation, was the divine law, and as he perfectly un- derstood and remembered this law, his conscience was ever guided by an infallible rule ; and this rule it was always ready to apply. Memory gave her the words, in which the rule was expressed ; and understanding gave the exact meaning of those words, so that she could never pronounce an erroneous sentence, never lead man to think, as St. Paul afterwards did before his conversion, that he was verily doing God service when in reality he was violating his commands. Nor did conscience ever slumber or lose any portion of her quick sensibility to right and wrong, but was ever awake, susceptible, and active ; so that man always found her saying, as a voice within him, This is the way, walk thou in it. And as man, while he retained his original character, always perfectly complied with her admonitions, conscience, of course, always approved his conduct. Their constant language was, Well done, good and faithful servant ; and as her voice was the voice of God, so her approving sentence was sanctioned by the power of God, and spoke peace to the soul with all his authority and energy. Man, therefore, then possessed in a perfect degree peace of conscience. He had, in AND IN HIS LAPSED STATE, 71 the fullest sense of the words, a conscience void of of- fence ; a conscience which was never offended, and which did not offend. 4. In the fourth place, a state of perfect conformity to the divine law implies a heart which perfectly loves that law. This is even more necessary than any thing which has yet been mentioned. Indeed, it is absolutely indispensable : for though the understanding were per- fectly acquainted with the law ; though the memory perfectly retained, and conscience ever faithfully applied it ; yet if the heart did not love its precepts, and love to obey them, they would not be obeyed ; for the heart, or in other words, the affections and inclinations, is the ruling faculty of the soul, and will sooner or later sub- due and lead captive all the other faculties. Besides, as the law is fulfilled by love, as it principally requires love, it is evident that where there is no love, there can be no real obedience to any of its requirements. Man then, was created with a heart, which perfectly loved the divine law, and which was perfectly inclined to obey. His inclinations perfectly coincided with his duty. He not only walked in the path of duty, but loved to walk in it, and proposed it to others. That he was so, is farther evident from the fact, that he was created in the image of God, for God is love, holy love ; and therefore an essential part of his image, in which man was created, must consist in love. God also loves his own law ; for it is a transcript of his mind, an expression of his will ; and, of course, since man was made in the likeness of God, he must have loved his law. In a word, the divine law was written in his heart by the finger of God, as it afterwards was upon the tables of stone ; so that, while man retained the character which God gave him, he could never transgress the law by choice or design. 5. In the fifth place, a state of perfect conformity to the law of God, implies a will perfectly obedient and submissive to that law ; or, in other words, to the divine government and authority. This, I conceive, is too evi- dent to require proof ; for a rebellious, stubborn will, is 72 MAN IN HIS ORIGINAL) utterly incompatible with conformity to the law of God. A perfectly obedient and submissive will, then, man ori- ginally possessed. His will was swallowed up in the will of God, following just as the shadow follows the body. This resulted as a necessary consequence from the holy love to God's law which reigned in his heart ; for the will is the servant of the heart, and follows where the heart leads. The understanding, which is the eye of the mind, discovers objects with the consequences of pursuing or avoiding them ; the heart chooses or refuses those objects ; and then the will resolves either to pursue or avoid them, according to the inclination of the heart. So long then, as man's understanding was perfectly clear, and his heart perfectly right, his will could not but be perfectly obedient and submissive to the law of God. 6. There still remains one faculty possessed by man, which it is necessary to consider, viz. that which is usu- ually called the imagination. Whether this faculty is possessed by spirits in a disembodied state, may be doubted. It seems probable that it belongs exclusively neither to the soul nor to the body, but that it results from the union of both. It is that faculty by which the images or ideas of absent sensible objects are presented to the mind. 1 say the images of sensible objects ; for intel- lectual objects, such as truth, for instance, are perceived by the understanding ; and: I say of absent sensible ob- jects, for when such objects are present with us, they are perceived by our senses. Now it may be made to ap- pear evident, that such a faculty was necessary for man in his present situation. He is an inhabitant of one world, destined after a short residence here, to be removed to another. Now the world to which he must remove, dif- fers so widely from this, that in consequence of the im- perfection ot language many of its objects cannot be de- scribed or presented to our minds, except by the assist- ance of figures and comparisons drawn from the sensi- ble objects around us. It was therefore necessary that we should be endued with a faculty of perceiving these figures and comparisons, and of forming by their assist- AND IN HIS LAPSED STATE » 73 ance some images or conceptions of heavenly and eternal objects. It was doubtless for this reason that God gave us the faculty which we call imagination ; and when man left the forming hand of his Maker, this faculty, like the oth- ers which we have mentioned, was entirely free from moral imperfection. Instead of filling the mind, as it now does, with vain thoughts, waking dreams, and worthless or sinful fancies, it presented nothing but holy images of spiritual and heavenly objects. In every object which met man's senses, his pure imagination enabled him to discover some striking illustration of important truths, some analogical resemblance to those things that eye hath not seen, nor ear heard, which God has prepar- ed for them that love him. A striking instance of the manner in which a holy imagination operates, we have in the life of our Saviour. To him the whole world was a Bible, and every object a text, from which he drew the most convincing arguments, the most instructive les- sons, the most striking illustration of divine truth. Such was the imagination of man, and such its employment, while he retained his original character. Thus have I separately considered the several facul- ties of the human soul, and attempted to show that they were all made at first upright, or in a state of perfect conformity to the divine law. And a little reflection will convince us that, if either of these faculties had been imperfect, man could not have been made upright, or created in the image and after the likeness of God. If he had not clearly understood the law, or had not per- fectly remembered it, or faithfully applied it, or cordial- ly loved it, or willingly obeyed it, or if his imagination had presented vain, impure, or sinful images to the mind ; — in either of these cases, he would have been imper- fect, or not upright, and God would have been charge- able with the imperfeccion ; nor could it have been said with truth, that all his works were very good. It may perhaps be expected that I should now proceed to say something of the human body, with its appetites and propensities ; but this is needless. The body is only 7 MAN IN HIS ORIGINAL) the habitation of the soul, and its members only the in- struments by which the soul acts on surrounding sensible objects. In itself, without the soul, it is nothing but a little mass of organized dust, incapable of doing either good or evil. It is the soul, the inhabitant within, which gives a character to its motions ; and if the soul be per- fectly holy, its habitation must be perfectly pure. It may, however, be proper to remark, that the appetites of the body were originally, not as they now are, disor- derly, craving, and excessive in their desires, but were perfectly under the guidance and control of the mind and desired nothing more than the divine law allowed, and the welfare of man required. Such then was man at his creation, sanctified throughout in spirit, soul, and body, perfect in that image of God which consists in knowledge, righteousness, and true holiness. But, II. Though God made man thus upright, they have sought out many inventions. The disjunctive particle, with which the latter clause of our text is introduced, intimates that the royal preacher liere means sinful in- ventions, or inventions contrary to that uprightness, that state of conformity to the divine law, in which man was created. That this must have been his meaning, is far- ther evident from many other inspired passages in which this truth is taught. Thus we are told, that men have all gone astray, like sheep, and turned every one to his own way ; that when the Lord looked down from heav- en on the children of men, to see if there were any that did understand or seek after him, he saw that they had all gone out of the way, that they had together become filthy, so that there was none righteous or upright, none that did good, no not one. .These expressions teach us, not only that man is now out of the way of righteousness, but that he was originally in it ; for otherwise it could not with propriety be said that he had turned or gone out of it. Similar therefore must be the meaning of the wise man, when he says, men have sought out many in- ventions. That is, first, they have sought out or invented many new ways in which to walk, forsaking the good AND IN HIS LAPSED STATE old way in which God originally placed them* Of this you may be convinced by looking a moment at the pre- sent and past situation of mankind, and considering the almost innumerable foolish, sinful ways in which men seek for happiness, and the various forms of false religion which have prevailed, and which still prevail inlhe world. While the way of truth and uprightness is always one and the same, the new and false ways which men have invented are numerous and continually changing. In the next place, men have forsaken the one living and true God, in whom they live, and move, and are, and sought out or invented innumerable false gods and created idols, to which they give that homage and atten- tion which are due to him alone. To use his own lan- guage, they have forsaken him^ the Fountain of living waters, and hewn out for themselves broken cisterns which can hold no water. When they knew God, says the apostle, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish hearts were darkened ; so that they changed the truth of God into a lie and worshipped and served the creature more than the Creator, who is blessed forever. Of similar conduct we, my friends, are in reality guilty ; for, though we do not bow down to false gods of wood and stone, we have all set up idols in our hearts ; we all love and serve the creature, more than the Creator ; we all take pride in some of those things, the glory of which God has resolved to stain ; and are all more or less fascinated and bewitched by the innumerable in- ventions of luxury and art which men have sought out, and which the world places before us to draw off our hearts from God. In the third place, men have ceased to be conformed to the divine law, and have sought out many other rules, rules more agreeable to their present sinful inclinations, by which to regulate and try their conduct. How nu- merous and how various are these rules, no one who is acquainted with mankind need be informed. Some adopt for this purpose the laws of their country ; others 76 MAN IN HIS ORIGINAL, the opinion of some human teacher ; while a third and more numerous class govern themselves by the maxims which pass currently in the society of which they hap- pen to be members. Thus in various ways men meas- ure themselves by themselves, and compare themselves among themselves, and therefore are not wise ; for while they follow these rules of human invention, they have lost all that uprightness, that conformity to the divine law, which has been described. For instance, their under- standings are so blinded by sinful prejudices and inclina- tions, that they have lost the knowledge of the divine law. They are all, like St. Paul before bis conversion, alive without the law ; nor can they be made by mere hu- man teaching to know any thing of its nature, spirituality and extent. Agreeably, we are told that their under- standings are darkened, being alienated from the life of God, through the ignorance that is in them because of the blindness of their hearts. And as men do not now understand, so neither do they remember the law of God. They retain indeed with care, many things which they ought to forget ; but are prone to forget what they ought to remember. How many are there among us, who have heard the word of God inculcated from their childhood, who pass whole days without recollecting one of its precepts, or even without reflecting that God has given them a law for the regulation of their conduct. Hence men are repre- sented as not liking to retain God in their knowledge and as saying to the Almighty, Depart from us, for we desire not the knowledge of thy ways. Hence too the wicked are described as those who forget God', and hence Paul exhorts the Hebrews to give the more earn- est heed to the truths they had heard, lest at any time they should let them slip, — an exhortation which plainly intimates that we are exceedingly prone to suffer the truth to slip out of our minds. That we are so, and that our memories are exceedingly depraved, every one must be convinced, who will reflect how much more easily he retains an idle tale or slanderous report than AND IN HIS LAPSED STATE. 77 the truth of God's word ; and how much sooner he for- gets the mercies he has received from God, than the injuries which he receives from men. The conscience also shares in these malignant effects of sin. No longer does she faithfully apply the law of God to our conduct, or pronounce sentence according to its rules* Indeed, it is impossible that she should ; for if men neither un- derstand the nature, nor remember the precepts of the divine law, how is it possible that conscience should ap- ply it to our conduct. It is a rule of which she now knows nothing. She judges according to the rule which is put into her hands, and we have already observed that men invent or seek out false rules for her use. Be- sides, in consequence of sin, she has lost much of her sensibility, and is prone to slumber, so that nothing disturbs iier but crimes of the first magnitude, and noth- ing can awaken her but the Spirit of God. Hence St. Paul, speaking of unbelievers,, says, even their mind and conscience is defiled ; and of others he says, that their consciences are seared as with an hot iron. Nor has the heart of man escaped the contagion of sin. In- deed, this is the first part affected by it ; for while man's heart loves the law, he will always understand remember, and apply it. It is only because men >* ve ceased to love God's law, that they now misunde^ tanc * and forget it. It is the sinfulness of the her 1 ' a one > which darkens the understanding, renders ir. me mory treacherous, and the conscience insensib^ an « unfaith- ful. A sinful heart cannot endure W. understanding which perceives, a memory which < etams > a °d a C0I J- science which applies the law of **° d }: f °r. these facul- ties would then be at constap' war with the heart, op- posing and condemning a)> ner smful inclinations. A sinful heart loves darkp^ s for the same reascm Wllh the midnight thief. As feeab b r > our Saviour informs us that every one fAat doeth evil hateth the light neither eometh to the light, lest his deeds should be reproved. This then is the reason why men do not like to retain God in their knowledge. Set the heart right, let it hot 7* 78 MAN IN HIS ORIGINAL, again reconciled to God and to his law, and all the oth- er faculties will be rectified at once. But alas, the heart will not be set right ; for it has become deceitful above all things, and desperately wicked. In this de- pravity of man's heart, the will also shares of course. It has become rebellious, like an iron sinew ; for the carnal mind is enmity against God, and not subject to his law. Hence the language of the unsubdued will is, I will not have God to reign over me ; not his will, but mine be done. Would time permit, I might proceed to shew how the i magination is depraved by the loss of its original con- formity to the divine law ; how, instead of raising the mind from earth to heaven, it drags down the mind from heaven to earth ; fills it with vain thoughts, foolish fancies, and impure sinful images, and debases and de- grades every thing great and good by its mean groveling conceptions of them. I might also show how the infec- tion of sin has spread from the soul to the body, inflaming its appetites, and often reducing men by their instrumen- tality almost to a level with the brutes, and sometimes below them. But on this part of my subject time for- bids me to enlarge. I must, however, briefly notice, Lastly, among the inventions of sinful man the innu- mei>t Me excuses, pleas, and apologies, which he has sought ^ ut t0 j ust ify his conduct, and to make himself appear u^ ortunate? ra ther than criminal. These excu- ses are far i s nuraerous to particularize ; and in nothing have mankind ^ S pi a y e d more ingenuity than in forming them ; for though t ^ ev j iave j ost t he knowledge to do good, they are wise ^ do evijj and t o justify it when done. All these excus^ however different, agree in this : they attempt to transit the gu ij t f sin from man to God- Indeed it is evident the guilt cannot be removed from man without casting ft un0 n God ; for if man be not guilty, certainly guilty, Go^,— if I may ven- ture to utter it, — is so. But our subject overthrows all these excuses at once ; for if God made man upright he cannot be justly blamed for the sins of men 5 and if AND IN HTS LAPSED STATE. 79 men have sought out many wicked and foolish inventions, they alone ought to bear the blame of them and suffer their consequences. Thus, my friends, have we taken a brief view of what man was, and of what he is ; of what he was as God made him, and of what he is since he has, if I may so express it, unmade or destroyed himself. And now who can forbear to weep over such a scene as this ; over a world thus dreadfully marred, over a race of immortal "beings once bearing the image and likeness of God, per- fectly conformed in every faculty to his holy law, and in all respects but little lower than the angels ; but now debased, ruined, and enslaved by sin, the image of God lost, his law effaced from their minds, and themselves dead in trespasses and sins, transformed into children of wrath, and heirs of endless perdition. O, how has the gold become dim, and the most fine gold changed ! Well might such a spectacle make heaven weep, couid tears be shed in heaven. And if it has not done this it has done more. It has brought down God's eternal Son from heaven to earth on an errand of mercy, to seek and to save a race thus ruined and lost. This fact alone, if rightly considered, taken in connection with the manner in which this salvation was effected, will give us more just and enlarged conceptions of the great- ness of man's ruin than any thing which can be said of it beside. It will show us that the work of saving was incomparably greater and more difficult than that of cre- ating the world. When the world was created, its Maker did not leave his celestial abode. A word, an act of his will, was sufficient. But when the world was to be sa- ved, its Maker was constrained to descend from heaven, the Creator to take the form of a creature, and a whole life of toil and suffering closed by a most painful and ignominious death, was necessary to effect the work. From the greatness of the work of salvation, then, infer the greatness of man's ruin. Judge that if one, if such an one, died for men, then men were indeed dead. 2. From this subject we may learn the nature and 80 MAN IN HIS ORIGINAL, &C. necessity of that moral change which the Scriptures call a new birth, a new creation, arid a resurrection from the dead. In other words, we may learn the nature and ne- cessity of true religion. The word religion, literally sig- nifies to circle or bind again what had been broken or separated. We have seen how the bands which bound men to God were sundered by the sin of the former. True religion consists in a reunion of these bands, in bringing man back into the state in which he was originally created, and from which he has fallen. Now in order to this, is not a great moral change necessary, if our text be true ? If man was originally upright, or perfectly conformed to the divine law, must he not be- come again upright, before he can be restored to the favor of God ? And if all his powers and faculties are depraved by sin, as above described, must not this change be so great, as to be justly styled a new creation, or a new birth ? Must not the man be, as it were, made or created anew ? That he must so, the Scriptures most clearly assert : If any man be in Christ, he is a new creature. Ye are created anew in Christ Jesus unto good works. Put off the old man, which is corrupt accor- ding to the deceitful lusts, and be renewed in the spirit of your minds ; and put'on the new man which is renewed in knowledge, or made anew, after the image of God. Add to these and many other passages, our Saviour's declaration, Except a man be born again, he cannot see the kingdom of God/ — and you must, I think, be convinr ced that a great moral change is absolutely necessary ; that there can be no true religion, no bringing a man into his former state, no reconciling him to God without it. You will, at least, see that the Bible is a complete whole ; that it contains a connected and consistent scheme of divine truth. *■ * * 3. From this subject, my professing friends, you may learn whether you are what you profess to be ; and if so, how far you have advanced in your Christian course. * * * *• SERMON VI. Knowledge of One's Sins 9 a difficult Acquisition. PSALM XIX. 12. WHO CAN UNDERSTAND HIS ERRORS ? From the preceding part of this psalm it appears that, when David uttered this exclamation, he had been meditating on the purity and perfection of the divine law. From this subject he passed, by a very natural transition, to his own transgressions of that law. The more he reflected upon them the more numerous and aggravated did they appear ; and the more he felt con- vinced that he was still very far from discovering them all. Hence he was constrained to exclaim, Who can understand his errors ? Cleanse thou me from secret faults ; that is, from those faults of which I am not sen* sible. which are hidden even from myself. To under- stand our errors, is to be acquainted with our faults, or, in other words, with our sins ; to know bow often we transgress the divine law. By asking who can do this, the psalmist evidently intimates that it is exceed* ingly difficult, and that the knowledge of our sins is a very rare attainment. That it is so, every one, who knows any thing of the divine law, of himself, and of mankind, will readily acknowledge. Every such per- son is sensible that he is very far from knowing his owe sinfulness, in its full extent, and feels the necessity of beseeching God to pardon his secret faults. And, my friends, it is exceedingly important that we should all be sensible of this, that we should be duly aware how 82 KNOWLEDGE OF ONE's SINS very difficult it is for any person to understand his er- rors. I propose, therefore, in discoursing on the pas- sage to shew, I. That to acquire a knowledge of our own sinful- ness, is excedingly difficult j and, II. Why it is so. 1. To acquire a knowledge of our sinfulness is ex- ceedingly difficult. That it is so, may be inferred from the fact, that very few acquire this knowledge, and that none acquire it perfectly. It may reasonably be pre- sumed that any thing, which all men are concerned to obtain, and which very few do obtain, must be of diffi- cult acquisition. Now it is obvious that all men are concerned to obtain a knowledge of their errors, their sins. Scarcely a person can be found, who does not profess to wish for this knowledge. But it is equally obvious, that very few obtain it in any considerable de- gree, and that none obtain it perfectly. So obvious is this, that the blindness of men to their own faults has been the constant theme of satirical and moral writers, from the earliest ages, whose writings have come down to us. Indeed, it is one of the first traits in the human character, of which young persons take notice when they begin to mix with the world ; so that he must be very young, and very unobserving, who has not learned that his neighbors and acquaintances are ignorant of their own feelings. Even children, at a very early age, will often discover faults in their parents or instructers, of which these parents or instructers are wholly uncon- scious. But without insisting on these things, let me appeal to your own observation. Do you not, every day, meet with persons who appear to be perfectly in- sensible of faults and imperfections, which every man of common sagacity would discover in them on a very slight acquaintance ? Do you not know many indi- viduals, whose failings are known from one end of the town to the other, but who know nothing of them them- selves ? Did you ever know a covetous person, who thought himself covetous ? or a vain man, who thought A DIFFICULT ACQUISITION. 83 himself vain? or a proud man, who thought himself proud ? Do you not often hear persons censure others for faults of which they are themselves guilty, and per- haps in a much greater degree ? Do not persons often apply sermons to their neighbors, which all, who knew them, are sensible would apply much better to them- selves? In a word, do you know any person who, you have reason to believe, is perfectly acquainted with his own failings ? or even one who knows them as well as they are known to others ? Now if mankind are thus universally blind to their own faults, even to those faults which their fellow creatures can discover in them, much more must they be blind to those secret sins of the heart, which men cannot discover, but which are exceedingly sinful in the sight of a holy, heart-search- ing God ; for it is evidently much more difficult to ac- quire a knowledge of the latter than of the former. Agreeably, we learn, both from observation and from the Scriptures, that of those sins of the heart in which men's errors or sinfulness principally consists in the sight of God, they are all by nature entirely ignorant. For instance, the Scriptures inform us that the human heart is deceitful above all things and desperately wick- ed, that it is full of evil, that in it there dwells no good thing, that all its thoughts and imaginations are sinful ; that it is enmity against God, and not subject to his law, and that it is hard, a heart of stone. They tell us that all men have gone out of the way 5 that they are dead in trespasses and sins ; that there is none righteous^ none that doeth good, no not one ; that all have broken the divine law, and are under its curse ; in a word, that all deserve everlasting misery, from which it is impossible for any to escape, but through the atonement and mediation of Christ. Now it is too evident to require proof, that men naturally know no- thing of all this, that they are completely blind to the sinful state of their hearts ; and so blind, that it is im- possible for human means to convince them of it, or to make them sensible of the justice of their condemnation. 84 KNOWLEDGE OF ONE'S SINS Thus, my friends, it ever has been. Thus it was in the days of Solomon ; for we read, There is a genera- tion that are pure in their own eyes, and yet are not washed from their filthiness. Thus it was with the Jews in the days of the prophets. When God charged them with despising his name, they impudently replied, Wherein have we despised thy name ? W T hen he threat- ened them with the punishment which their sins deserv- ed, they cried, Wherefore hath the Lord pronounced all this great evil against us ? or what is our iniquity ? or, what is our sin that we have committed against the Lord ? Thus it was with the same nation in our Sa- viour's time. When they were crucifying the Lord of glory, and persecuting his disciples, they fancied that they loved God, and flattered themselves that they were beloved by him; and at the very moment, when the mea- sure of their iniquity was full, and they were ripe for ruin, they confided in their own supposed innocence and felt secure. The same ignorance of their own charac- ters, the same blindness to their own sinfulness, has been exhibited by mankind ever since. Hundreds of writers have asserted, in opposition to the Scriptures, that the human heart is naturally good ; that mankind are naturally virtuous, and thousands and tens of thou- sands have believed the assertion. This is the reason why so many reject the Saviour. They will not come to him, because they do not feel that they need him ; and they do not feel that they need him, because they are blind to their own sinfulness. And this, my hear- ers, is the reason why so many of you neglect him. You do not understand your errors. There was a time, when none of you understood them ; and though some of you have been convinced of your mistake, in this respect, the larger part are still insensible ; and even those who are best acquainted with their own transgres- sions will readily acknowledge that they are very far from knowing them all. Since then all men are thus ignorant of their own failings and offences, it is evident A DIFFICULT ACQUISITION. 8$ that, to acquire a knowledge of them, must be exceed- ingly difficult. That it is so, is farther evident from the fact, that the influences of the divine Spirit are represented as neces- sary to communicate this knowledge. Speaking of this divine agent, our Saviour says, When he is come, he shall convince the world of sin. Now it will, I presume, be allowed, that God would not send his Spirit to per- form a needless work. But it would be needless to convince men of sin, if they were not ignorant of their sins. Did they possess a knowledge of them, or could men communicate to them this knowledge, the convin- cing influences of the divine Spirit, would be entirely needless. But they are not needless ; they are indis- pensably necessary. It follows then, that mankind are so blind to their own sinfulness, so ignorant of their true characters, that the Spirit of God alone can remove this blindness, and give them a knowledge of themselves, of their sins. Having thus shewn that it is exceedingly difficult for men to understand their errors, or to know their sins, I proceed, II. To shew why it is so. 1. It is so, because men are ignorant of the divine law. The apostle observes that, where there is no law, there is no transgression. Of course, while men are ig- norant of the law they must be ignorant of their trans- gressions. Again, the apostle observes, that by the law is the knowledge of sin. Of course, those who know little or nothing of the divine law, must know little or nothing of sin. Once more ; St. John observes, that sin is a deviation from the law. Of course, unless men are well acquainted with the law, they cannot discover their own deviations from its requirements. But man- kind are naturally ignorant of the divine law. In the language of the apostle, they are alive without the law. They have no proper sense of the strictness and spiri- tuality of its precepts. Hence they regard many thing* as innocent and even as laudable, which the law of God S 86 KNOWLEDGE OF ONE'S SINS ©ondemns as sinful. Agreeably, Christ informs us, that what is highly esteemed among men is abomination in the sight of God. It is evident that he, who would un- derstand his errors, must understand the divine law, which alone can tell him what his errors are. He must have this law in his mind, in his memory, in his con- science ; and he must be familiarly acquainted with all the preceptive and practical parts of God's word, and have a disposition to measure his conduct daily by this rule. But men have naturally neither this acquaintance with the rule, nor this disposition to apply it. On the contrary, they measure themselves by themselves, and compare themselves among themselves. Of course, they must be very far indeed from understanding their errors. But perhaps it will be asked, if men are thus ignorant of the law, how can they be justly condemned for trans- gressing it ? I answer, because their ignorance is a vol- untary ignorance. They have the law of God in their hands, and might become acquainted with it, if they would ; and it is a maxim with the divine, as well as with human governments, that ignorance of the law ex- cuses no one. 2. Another cause, which renders it difficult for us to acquire a knowledge of our sins, may be found in the nature of the human mind. The mind has been justly compared to the eye, which, while it perceives other objects, cannot see itself, unless it be furnished with a mirror. Hence men usually find it difficult to examine themselves, to discover their own real motives, and the secret springs of action, and to become acquainted with the various exercises of their minds. It is true, they have, in the law and word of God, a faithful mirror, by looking into which they might see and know them ; but into this mirror, unhappily, men do not love to look. They dislike it, for the same reason that the Jews hated Christ, viz., because it testifies that their deeds are evil, and threatens them with the divine displeasure. Now while men indulge this dislike, and neglect the Bible, it A DIFFICULT ACQUISITION. 67 is as certain that they will never become acquainted with their own hearts, as it is that they will never see their own countenances without a mirror ; for Jehovah de- clares that he alone knows the heart, that none but him- self can know it ; and the knowledge of it which he pos- sesses is communicated to men only through the medi- um of his word. 3. Another cause, which renders it exceedingly diffi- cult for men to discover their own faults, is the preva- lence of self-love. I presume, my friends, you will not deny that every man naturally loves himself more than any other object in the universe. Of course, he will be extremely partial in judging himself, and exceeding- ly unwilling to discover faults in one he loves so well. You are sensible that men are seldom, if ever, so keen- sighted in discovering the faults of their children, their friends, and partizans, as they are in discerning the faults of others. You know that we can all see failings in an enemy much more easily, than in a friend. Of course, since men love themselves better than even their friends, or children, they must be still more blind to their own failings, still more slow to discern and ac- knowledge them. Should a man be counsellor, witness, jury, and judge, in a case where his estate or. his life was concerned, would you not expect him to determine it in his own favor ? But when a man sets himself to examine his own character, and to try his title to the heavenly inheritance, he is counsellor, witness, jury, and judge, all in one ; and, of course, he will, if possi- ble, pronounce a favorable sentence. He will try him- self by some easy rule ; he will make the best excuse in his power for every thing that can be excused ; he will keep some things entirely out of sight ; he will call his faults by the softest name which they can be made to bear; and if there be any thing which he can nei- ther deny, nor overlook, he will ascribe it to the force of temptation, or the frailty of human nature, and plead that it is nothing worse than thousands are guilty of, who pass for honest men. $8 KNOWLEDGE OF ONE'S SINS Besides, to counterbalance these few failings, he can bring a multitude of good actions and qualities, so that on the whole his life and character appear very fair. Thus thousands, whom God would condemn, and who will be condemned at the judgment day, contrive, under the blinding influence of self-love and self-partiality, to make themselves appear innocent, and even praise- worthy, when tried at their own bar. To say all in a word, a bad action appears much less criminal, and a good action much more laudable, when performed by ourselves, than when performed by others : and the self-love which oc- casions this, would alone, without any assisting cause, render it exceedingly difficult for any man to perceive his own sins in their true colors. But this is not all. Self-love not only makes us partially or totally blind to our sins, but renders us exceedingly unwilling to see them, and of course indisposed to search for them. To see our sins, is always painful. It mortifies our pride, owers that good opinion of ourselves which we all nat- urally love to entertain, disturbs our consciences, destroys our hopes of happiness after death, and perhaps excites some guilty fears of the divine displeasure. Now self- love prompts us almost instinctively to avoid every thing whigh gives us pain ; and since the sight of our sins is thus painful, it will prevent us from desiring it, and even lead us to avoid it by every means in our power ; and it is well known that what a man does not wish to see, he very seldom does see. 4. What the Scriptures call the deceitfulness of sin, is another cause which renders it extremely difficult for us to understand our errors. I need not tell you that vice can cloak itself with the garb of virtue, or that sin can assume the name and appearance of goodness. Nor need I inform you that actions derive their character from the motives which prompt us to perform them, so that the same action, which is good when prompted by a right motive, will become sinful when it proceeds from motives which are wrong. Now it is by no means easy for men to ascertain in all cases the real motives by A DIFFICULT ACQUISITION. 89 which they are actuated. In consequence of the false names, and fair disguises whieh sin assumes, and in which its deceitfulness consists, we may easily fancy that we are governed by right motives, when in fact, we are not so, and thus class our sins among our virtues. For instance, a man may fancy that he is actuated by true zeal for God, when in reality it is nothing but a selfish zeal for his own party ,or sinful anger against those who oppose him. We may fancy that we love Christians, when in fact we feel nothing but selfish affection for those of our own denomination., We may flatter ourselves that we are truly charitable, when we give alms to the poor, and yet we may be really actuated by a desire of applause, or by a wish to do something which gratifies our pride 9 and makes us think more highly of ourselves* We may think that we feel a true filial fear of God, when we have nothing but that slavish fear of punishment, which make$ the devils tremble before him. We may fancy that we are serving God and aiming to glorify him, when in fact we are only serving and aiming to honor ourselves* We may fancy that we read and attend public worship with right views and feelings, - when in fact we perform these duties merely from custom, or formality, or with a design to quiet our consciences. We may fancy that we are only prudent, industrious, and economica-1, when we are really influenced by that love of money which is the root of all evil, or that love of the world which proves us to be the enemies of God. Now in all these cases, that self-love which has been mentioned, and that partiality which results from it, will prompt us to decide in our own favor, and to conclude that our motives are good. Thus, as the Scriptures inform us, men are hardened through the deceitfulness of sin ; and hence as sin com- municates its own character to the sinful heart, the heart is said to be deceitful above all things. My friends, it is difficult to know thoroughly a deceitful man* How much more difficult must it be to know a heart which is deceitful above all things ! 8* 90 KNOWLEDGE OF ONE'S SINS 5. Another cause, which renders it exceedingly diffi- cult for men to acquire a knowledge of their sins," is,' the effects which sin produces upon their understandings and consciences. I need not tell you these faculties are the eyes of the soul, without which she can discern nothing. Now it is a most certain truth that, just so far as sin pre- vails in the heart and life, so far it puts out or darkens these eyes of the mind, with respect to all spiritual ob- jects | so that it is always the case, that the more sinful a man really is, so much the less sinful does he appear to himself to be. The more faults he has, the fewer he can discover in himself. This may appear to some of you a paradoxical assertion, but however it may appear it is strictly true, as a moment's attention to the Scriptures will convince you. If you read the accounts there given us of different characters, you will find that the worst men ever seem to be most ignorant of their own faults, and most unwilling to confess and repent of their sins ; while, on the contrary, those who were most eminently good, seem to have the worst opinion of themselves, and to be most ready to confess that they were the chief of sinners. And, my friends, is it not so still? Do not some of the worst characters, with whom you are ac- quainted, appear to think very highly of themselves ? And are there not others, whom you can justly accuse of no particular fault, who, so far as you can judge, re- gard themselves as exceedingly sinful ? Now this ap- parently unaccountable difference is owing entirely to the effects of sin. When sin prevails in the heart, it sears the conscience, and darkens the understanding, so that sin is not perceived, and the unhappy, blinded wretch feels most innocent and secure, at the verv mo- ment, when he is most in danger. To use our Saviour's expression, the light that is in him becomes darkness : how great then, he adds, is that darkness. When this is the case, men, as the prophet expresses it, call evil good and good evil, and put darkness for light, and light for darkness. They can no more discover their own sins 3 . than a blind man can discern spots of blood on A DIFFICULT ACQUISITION. his garment, or than dust can be perceived in a dark room. We may add in connection with these remarks, that the effect of habit is exceedingly great in rendering men insensible to their sins. Many things which shock us when first presented to our view, cease to affect us at all, after we become familiarized to them. Now men soon become familiarized to their own thoughts, feelings, and conduct. They seem like a part of themselves, and, however wrong they may at first appear, they soon cease to shock or offend, and at length pass unnoticed and unperceived. The young soldier starts at the sight of bloodshed and carnage, but after a few battles he plunges his bayonet into the body of a fellow creature with as little emotion as an artificer hews a block of wood. Or, to take another comparison : Enter the mud-walled habitation of a savage, blackened with smoke, covered with filth of every kind, and half filled with the putrefy- ing remains of his loathsome repasts, and endeavor to make him sensible how disgusting these things are, and to inspire him with the love of neatness and order. Could you succeed ? Not at all. He sees nothing filthy, nothing disgusting, no want of neatness in his mis- erable and disgusting abode. Why ? Because he is accustomed to it ; and his blunted senses are not offend- ed. My friends', it is the same with the dinner. Sin is the defilement, the pollution of the soul. In the sight of God and all holy beings, it is a thousand fold more loathsome and disgusting, than any material filthiness can possibly be in ours. But the sinner has always lived in the midst of this moral pollution. He is therefore fa- miliarized and accustomed to it. His spiritual senses, blunted and deadened, are not offended, and, of course, he does not perceive its deformity. He sees nothing loathsome, nothing wrong in his heart, when in the sight of God, it is like an open sepulchre, full of putridity and rottenness. Hence he hears of that fountain which is set open for uncleanness, of that blood which cleanses from all sin, with the same indifference that the savage would listen to a harangue on the benefits of personal 92 KNOWLEDGE OP ONE'S SINS and domestic neatness. This being the case, we need not be at a loss to know why it is so difficult to convince men of their sinfulness, to make them understand their errors. My impenitent hearers, this subject is, or ought to be, exceedingly interesting to you. It touches upon the very point, respecting which you are at issue with the Bible, upon the greatest difficulty which opposes your salvation. The point in dispute, the great question, is, whether your sins are so numerous and aggravated, and whether your hearts are so entirely depraved, as the Scriptures represent them to be. I presume, if you were convinced that this representation is strictly true ; if you were fully convinced that your hearts are deceitful above all things and desperately wicked ; that they are oppo- sed to God and all goodness, and unwilling to be recon- ciled to him, there would be no difficulty in the way of your assenting to all the doctrines of the gospel. You would then feel that it is perfectly just for God to con- demn you ; you would feel that your situation is danger- ous and critical; you would feel your need of a Saviour, and the necessity of regeneration ; and you would feel the need of spiritual and divine influences to effect this change. The great, the only question then, is, are you entirely sinful, or are you not ? The Scriptures, you must be sensible, seem at least to assert that you are. You, on the contrary, contend that you are not; But, my friends, methinks the remarks which have been made ought to excite at least a suspicion in your minds that you may be deceived in this respect. You have heard that it is exceedingly difficult for a man to understand his own errors ; that we are extremely prone to be par- tial to ourselves, to judge too favorably of our own char- acters. You have heard, and you see that other men do this ; you see many around you entirely blind to their own faults ; you see that none appear to be suffi- ciently sensible of all their faults ; you have heard how many causes combine to hide our sins from us ; and you must be sensible that you are exposed to the influence 4 A DIFFICULT ACQUISITION. of all these causes. Is it not then possible, that you may be deceived ; that you may have formed too favorable an opinion of your own characters ? Will any one of you undertake to say, that he is wiser than all other men ; that though they are blind to their faults, he can discover, and has discovered all his own ? My friends, if you dare not say this, you must allow it to be, at least possible, that, after all, your hearts may be as sinful, as much depraved, as the Scriptures represent them to be. You must allow that, perhaps, you are hateful and abom- inable in the sight of the- holy, heart-searching God, and exposed to his everlasting displeasure. All your good opinions of yourselves may be nothing but the effects of secret pride and self-delusion ; and at the last day, when the discovery will come too late, you may find that you have deceived and destroyed yourselves. My friends, I entreat you to lay these things seriously to heart ; for a mistake here will be, must be fatal. Describing the feelings of penitent sinners, God says, Then shall ye loathe yourselves in your own sight, on account of your iniquities and abominations. But no man can loathe himself, or repent of his sins, in this manner, until he sees that his character and conduct are loathsome ; and he who cannot repent, cannot be pardoned ; for Christ ha3 said, Except ye repent, ye shall perish* Let me then prevail upon you to bring your characters to a strict, im- partial scrutiny, to try them by the law and word of God, and to remember, during the trial, that there is no dan* ger of forming too low an opinion of yourselves ; that ali the danger lies on the other side ; that you will be ex- posed to the blinding influence of self-love, and many other causes, which will combine to draw from you too favorable a sentence. And when you have done all, re- member that, if your heart condemn you, God is great- er than your heart, and knoweth all things. SERMON VII Sinners in Zion described and doomed. AMOS VI. 1. W9E TO THEM THAT ARE AT EASE IN ZIOJI. The inspired writers, my friends, do not scatter ei- ther blessings or curses arbitrarily and indiscriminately without informing us on whom they will fall. They never pronounce a blessing, without specifying the char- acters to whom it belongs. And they never denounce a curse or a woe, without describing some class of sin- ners against whom it is directed. Thus they rightly divide the word of truth, and give every one his proper portion. An instance of this we have in our text, where God, by the mouth of his prophet, denounces a woe or curse against such as are at ease in Zion. My hearers, all who believe that the threatenings of Jehovah are not vain words, will allow that it is highly important for all to know the import of this woe, and whether it is directed against ourselves. That we may obtain this knowledge, let" us consider the characters here mentioned, and the woe which is denounced against them. I. The persons here mentioned are described, as being at ease in Zion. Zion, you are sensible, was the name of an eminence on which the Jewish temple formerly stood. Hence the temple was called Zion ; and to go up to Mount Zion, was to go up to the tern- SINNERS IN ZION, &CC. pie for the professed purpose of worshipping Jehovah- From the place of worship, the name was gradually ex- tended to the worshippers, so that in process of time the word Zion embraced all who professed to know and worship God,-*— or in other words, the whole Jewish nation ; the only nation at that time in the world, by which the true God was worshipped or known. To be in Zion, then, taking the word in its largest sense, means, to be in a land where the true God is known and wor- shipped ; where religious privileges, similar to those of the Jews, are enjoyed ; a land of gospel light and lib- erty, where Christ, of whom the temple on Mount Zion was a type, is publicly preached, as the only way of ac- cess to God. Taking the word in a more limited sense, to be in Zion is to have a seat in the house of God, and to be among those who statedly meet for the professed purpose of religious worship. If we confine the mean- ing of the term within still narrower limits, it will include only those who have made a public profession of relig- ion. In this sense the word Zion is often used ; but from the context it appears that, in this passage, the word is used in its most extensive signification, embracing all who are members of a nation or community by which the true God is professedly known and worshipped. Of course, my hearers, it applies to ourselves ; for in this sense we are all in Zion. We live in a land of gospel light and liberty ; we enjoy religious privileges similar to those of the Jews ; and we assemble at stated sea- sens in the house of God ostensibly and professedly with a view to worship him. Since then we are all in Zion, let us, in the next place, inquire whether we are at ease in Zion. You will readily perceive that the ease here intended is ease, not of body, but of mind ; ease relating not to our temporal but to our religious or spiritual concerns. Our bodies may be filled with pain, and our minds har- assed with continual afflictions, disappointments, and anxieties, so as to be strangers to peace, and yet we may be perfectly at ease in the sense of our text. Speaking 96 SINNERS IN ZION in general terms, persons are at ease in this sense ; when they feel neither sorrow nor alarm on account of their sins ; when they are seldom troubled by the admonitions of conscience ; when they are unconcerned respecting their future destiny ; in a word, when they are not en- gaged in working out their salvation with fear and trem- bling, but feel safe, quiet and secure. This unconcern respecting themselves is usually accompanied by at least equal unconcern respecting the salvation of others. Agreeably we are informed in the context, that ihe per- sons here described are not grieved for the affliction of Joseph ; that is, for the evils and calamities which affect the church. They are far from being able to say with the psalmist, I beheld the transgressors and was grieved ; rivers of waters run down mine eyes, because men keep not God's law. They never weep over, or pray for, a world lying in wickedness, but view with frigid indiffer- ence the prevalence of sin ; and manifest no zeal to pro- mote the religious interests of mankind. From this general description of those who are at ease in Zion, it must be evident to the most superficial obser- ver, that they compose a very numerous body. This body may be divided into several classes, corresponding with the various causes to which their ease is to be as- cribed. These causes it is necessary to notice. Since it is impossible for a rational being to be per- fectly at ease and unconcerned, while he perceives that he is exposed to endless punishment on account of his sins, it is evident that all who are at ease in Zion, must feel persuaded, either that the punishment with which sinners are threatened will never be inflicted ; or that they are not themselves sinners ; or that, though sinners, they shall in some way or other escape the punishment which their sins deserve. These three classes include all who are at ease in Zion. The first class deny that any punishment will be inflicted on sinners. The second class allow that sinners will be punished, but deny, or at least, do not perceive that they are sinners. The third class acknowledge that they are sinners, and that sinners DESCRIBED AND DOOMED. will be punished ; but still flatter themselves that they shall escape punishment. Let us consider each of these classes in order. 1. The first class includes infidels of every description. Such were those who denied the immortality of the soul, and said, Let us eat and drink, for to-morrow we die. Such were those who denied God's government of the world, saying, The Lord seeth not, the Lord hath for- saken the earth ; he will not do good, neither will he do evil. Such were those of whom the psalmist speaks, who contemned God, and encouraged themselves by saying, He will never requite it ; and whose conduct led him to conclude that there was no fear of God before their eyes. Such also were the scoffers, mentioned by St. Peter, who walked after their vain lusts, and asked, Where is the promise of his coming? Such characters, there is reason to fear, are to be found at the present day 5 but it will probably be impossible to disturb their false peace by arguments drawn from a book whose con- tents they disbelieve. They must be left, unless other means prevent, to enjoy their fatal ease till the day, in which, like the devils, they will believe and tremble. In this first class may also be placed those who be- lieve that all men will be saved ; for they deny that the punishment threatened in the Bible will be inflicted on any. Such were those false prophets who cried Peace, peace, when there was no peace, and of whom God said, I have seen a horrible thing in the prophets of Je- rusalem ; for they walk in lies, and strengthen the hands of evil doers, so that none of them doth return from his wickedness. They say still unto them that depise me, Ye shall have peace ; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you. With lies they make sad the heart of the righteous whom I have not made sad, and strengthen the hands of the wicked that he should not return from his wicked way, by promising him life. Therefore, thus saith the Lord of Hosts concerning the prophets, Hearken not unto their words, for they make SINNERS IN ZION yon vain ; they speak a vision of their own heart, and not out of the mouth of the Lord, and behold, I will feed them with wormwood, and make them drink the water of gall ; for from the false prophets is profaneness gone out into all the land. Such too, \vere the disciples of these prophets who when they heard the curse of the law blessed themselves in their hearts, and said, We shall have peace, though we walk in the imagination of our hearts, to add one sin to another ; and of whom God said, The Lord will not spare them, but the anger of the Lord and his jealousy shall smoke against them, and all the curses that are written in this book shall be upon them ; and the Lord shall blot out their name from under heaven. My friends, if any man, after hearing these passages, can find ease in believing the doctrine of universal salvation, I envy him not the enjoyment of that ease, 2. Let us proceed, in the next place, to the second class mentioned above ; the class composed of those who allow that sinners will be punished, but who deny, or, to speak more properly, do not appear to believe that they are sinners. They will allow indeed, in words, that they have committed some sins, though even this they do not seem to feel ; but" they utterly deny that they are such sinners as the Bible describes ; and flatter themselves that their sins are far too few and too small to require an infinite atonement, or to merit everlasting punishment. They find, or fancy that they find none better than themselves, few so good, and very many worse. Hence they conclude that they are in no dan- ger, that they have nothing to fear, and of course feel easy 'and secure. Such were the generation mentioned by Solomon who were pure in their own eyes, but who had never been cleansed from their filthiness. Such too was St. Paul before his conversion. I was alive, says he, without the law once, but when the command- ment came, sin revived and I died. Now to the per- sons of whom we are speaking the commandment never came. They are without die law. They know nothing DESCRIBED AND DOOMED. §9 of its spirituality, strictness, and extent ; and since by the law is the knowledge of sin, they, being without the law, know nothing of their sins. They never tried them- selves by this rule. They never considered that he who does not love God with all his heart, and his neighbor as himself, tramples at once upon the law and the prophets, and violates in effect every precept of both. And as they never tried themselves by the law of God, it is evi- dent that they cannot feel condemned by this law ; and since neither human laws nor human maxims condemn them, they feel free from condemnation, and fear no con- demnatory sentence, when tried at the bar of God. We endeavored to show you, a few Sabbaths since, how ex- ceedingly difficult it is to understand our errors. Now these persons do not understand their errors. They have never been convinced of sin, of righteousness, and of judgment ; or have never been awakened, have never complied with the apostolic exhortation, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee life. They are, therefore, like a man buried in sleep, totally unconscious of their true character and situation, insensible of their sins, and of the danger to which their sins expose them. Their slumbering con- sciences were never thoroughly awakened to perforin their office. In the language of Scripture, they have eyes, but they see not ; ears have they, but they hear not ; for the spirit of deep slumber is fallen upon them. So deep indeed, so profound are their slumbers, or rath- er their lethargy, that they are said to be dead in tres- passes and sins ; and hence, like the lifeless tenants of the tomb, they perceive not that they are dead. Hence they never felt that they are exposed to the wrath to come ; and, of course, have never fled from it, never asked with anxiety or even with seriousness, What shall we do to be saved ? What may appear still more strange, though they profess to hope for heaven, they seem to regard it with indifference. At least, their hopes do no£ appear to wean them from the world, or to support them under the evils of life, or to afford them any solid con so 100 SINNERS IN ZION lation, or even to excite any gratitude ; nor do they man- ifest any desire to anticipate the happiness of heaven by engaging in its employments while here below. In short, every religious feeling is dead or asleep in their breasts ; and to every religious object they are insensible. At morning, at noon, and at night, religion may knock at the door of their hearts, but there is no voice nor any that regardeth. All within is silent, and cold, and still, as a sepulchre. They are at ease in Zion, asleep in the house of God, dreaming of worldly objects and pleasures, to which they are all awake and alive, and in the pur- suit of which, all their powers are engaged. In this class too may be included those who have at some pe- riod of life been the subjects of serious impressions, but have either stifled those impressions by a violent re- sistance, — dismissed them with excuses, or suffered them to be effaced by negligence. Such persons have not- always been at ease in Zion. Their false peace has been disturbed, their consciences have been awakened, and they have trembled at her voice and smarted under her scourge. But in some one of the ways mentioned above, her voice has been silenced, or she has been lulled to sleep by opiates ; and now these wretched self- destroyers slumber even more quietly and profoundly than before, except when the unwelcome light of truth, or the disagreeable voice of reproof disturbs them by ex- citing mingled emotions of anger, contempt, and fear. Such persons the apostle compares to trees, twice dead, plucked up by the roots. Their consciences are seared as with an hot iron; and because they receive not the truth in the love of it, that they might be saved, God often sends them strong delusions, so that they believe a lie. Hence they usually remain not long in this class, but after various changes seek refuge and ease in uni- versalism or infidelity. 3. Oar attention is next called to the third class men- tioned above. This class seem to be less distant from the truth than either of the others. They acknowledge that they are sinners, and that sinners will be punished ; DESCRIBED AND DOOMED 101 1 and yet they are at ease, for they contrive in various ways to persuade themselves that though other sinners will be punished, they shall themselves escape. In places where the gospel is clearly and faithfully preach- ed, this class is usually much more numerous than ei- ther of the former, and includes a greater variety of characters. In the first place, it includes all who main- tain their false peace by promises of future repentance and reformation, and by hopes, founded on these prom- ises, that they shall secure salvation before death arrives. Such persons, though habitually, are not always at ease. Their avowed belief that they are sinners, and that sin- ners will be punished, renders it impossible for them to* be perfectly free at all times from anxiety and alarm. The attacks of disease, or the sudden death of an ac- quaintance, or a pungent sermon, will often disturb them for a moment; but they soon recover their peace of mind by making fresh promises and resolutions to be- come religious at some future period. On the fulfil- ment of these promises and resolutions they rely with the fullest confidence. They seem not to entertain the smallest doubt that they shall become truly pious before the close of life* At the worst, they shall repent on their dying bed ; for these persons almost ever expect to die of some lingering disease, which wtll afford them full opportunity to fulfil their resolutions and make their peace with God. The possibility that death may sur- prise them suddenly and unexpectedly, or, that God, provoked by their delays, may give them up, is entirely overlooked ; and they rely with as much confidence on their anticipated goodness, as if they were actually pos* sessed of it ; so that perhaps the most established Chris- tian does not feel more sure of salvation. Agreeably, they are represented in the context as putting far away the evil day. At the head of the class stands Felix. When he heard Paul reasoning of righteousness, tem- perance, and judgment to come ^ he trembled. Hk delusive ease was for the moment disturbed, but he soora restored it, by saying, Go thy way for this time, wheis - 0* 102 SINNERS IN ZION I have a convenient season I will call for thee. My hearers, if all the fair promises and good resolutions which have since been made, with reference to a future convenient season, had been executed, the situation and appearance of mankind would be widely different from what they now are ; joy would have been much more frequently felt in heaven over repenting sinners, and the celestial city would have been thronged by millions who will never enter its gates. But alas, this convenient season very seldom arrives; and, of course, the resolu- tions which depend for fulfilment upon its arrival, are seldom performed. They serve only to defraud those who make them of their opportunities, and of salvation, and to maintain a delusive, fatal ease, which could be maintained by those persons in no other way, and which, if not destroyed, inevitably destroys all who indulge it. The greater part of those who recur to this method of maintaining it, are to be found among the young, espe- cially among those of them, who have received a relig- ious education, or who have enjoyed from their child- hood the clear light of the gospel. Such persons are usually not sufficiently hardened in unbelief to make light of God's threatenings ; nor are their consciences so far seared as to render them insensible of their sins ; nor can they at once reject the truths which they have been taught, and seek refuge in infidelity. They have therefore no way to render themselves easy in their sins, except that which has now been described ; making good resolutions; and their youth, their health, and their expectation of long life, encourage them to adopt this method by promising them many future opportuni- ties or convenient seasons for the performance of these resolutions. There is perhaps no class of sinners whose situation is more dangerous ; certainly no one which occasions more anxiety and uneasiness to the faithful ministers of Jesus Christ, than this. It is impossible to know what course to pursue with them. To wait for the fulfilment of their resolutions, is like pursuing the termination of a rainbow, which still recedes as you ad- DESCRIBED AND DOOMED. 108 vance. They assent to every thing, but they really yield to nothing. Tell them that they are sinners, they confess it ; that they are objects of God's displeasurej they acknowledge it ; that they are exposed to the wrath to come, they allow it ; that they ought immediately to repent and secure salvation, they are sensible that this is their duty. But he who, therefore, expects to see them do this, will find himself most wretchedly disap- pointed. Visit them tomorrow, and you will find them just where they were before, just as far as ever from the kingdom of heaven ; and all your efforts to rouse them must be again repeated, and again prove unavailing. Yet these very persons often look with contempt or in- dignation upon infidels and heretics, though they are far more inconsistent than either. They seem to fancy that there is some merit in holding and assenting to the truth, though they hold it in unrighteousness ; nay more, even though they wrest it to their own destruction ; for this many of them do. They justify their delays by pretending that they can do nothing, and by pleading that they must wait God's time ; that when he shall see fit to convert them, they are willing to be converted ; thus wholly casting the blame of their sins upon Jeho- vah, and condemning the Almighty that they may justi- fy themselves. In the second place, this class includes all who enter- tain a false and groundless persuasion that they have already become pious, obtained the pardon of their sins, and secured the favor of God. The reasons why per- sons feel such a persuasion are various. Some feel it because they are more sober, more moral, and more at- tentive to the externals of religion, than they were ; others, because they have made a public profession of religion, and united themselves to the visible church of Christ ; a third class, because their religious sentiments are correct and orthodox ; and a fourth, because they fancy that they have experienced that great moral change, which the inspired writers call regeneration. Their con- sciences have, perhaps, been awakened,their understand- 104 SINNERS IN ZION ings enlightened, their fears alarmed, and their feelings strongly excited. They have been in some measure convinced of their sins, and fancy that they have truly repented, believed in the Saviour, and obtained pardon, when, in fact, this is not the case. Many such instan- ces are mentioned in the Scriptures, and daily observa- tion proves that they are still to be found. But in whichever of these ways, or for which of these reasons soever, persons falsely persuade themselves that they are pious, the effects are the same ; they immediately appropriate to themselves all the precious promises which are made to the pious ; call God their Father, Christ their Saviour, and heaven their portion ; and leave to others the warnings and threatenitigs. Of course they feel perfectly secure. They flatter themselves that their souls are safe, that their salvation is secured ; and now they have little or nothing to do, but reap the reward of their labors, and pursue their secular con- cerns without interruption or restraint. Thus, my hearers, have we noticed particularly the several classes which together compose the great body of those who are at ease in Zion. How little reason they have to be thus at ease, will appear, if we consider, as was proposed,. II. The woe, which is denounced against them in our text. Woe to them that are at ease in Zion ! The expression is remarkable. There is no particular curse or threatening denounced against them ; but the doom is expressed in general terms ; in terms, which may include curses and threatenings of every kind ; and which are therefore the more terrible. Woe to them ; that is, let curses be upon them, let misery pursue them. In the context, however, their doom is more particu- larly described. It is there declared that the punish- ment, which they did not fear, shall fall first upon them. But why, it may be asked, is this doom denounced on such characters ? Why are they thought worthy of a punishment so severe I I answer, 1. Because the ease which they feel proves that they DESCRIBED AND DOOMED, 105 belong to the number of the wicked. If there is any truth in the Scriptures, it is certain that all who are ha- bitually at ease in Zion know nothing of true religion. They are either careless sinners, or self-deluded hypo- crites. The pious man, the true Christian, is described by the inspired writers, as one who mourns for sin, who is engaged in a spiritual warfare, who is fighting the good fight of faith, who crucifies the flesh with its affections and lusts, who is running the Christian race, who is en- gaged in subduing and mortifying his sinful propensities, who denies himself, takes up his cross daily, and fol- lows Christ, who, as a pilgrim, a stranger, a traveller, is seeking another and better country, who works out his salvation with fear and trembling. Now is it possible, that a man, who is doing all this can be at ease in the sense of our text ? A soldier in the field of battle at ease ! a man running a race at ease ! a traveller, toil- ing up a steep ascent, bearing the cross, at ease S a man crucifying sinful propensities, dear as a right hand or right eye, at ease ! a man working out his salvation with fear and trembling, at ease ! a man who hates and mourns for sin, loves God, and feels concerned for his perishing fellow creatures, at ease in a world lying in wickedness, where God is dishonored, where Christ is neglected, where immortal souls are perishing by mil- lions ; where there is so much to be done, so much to be suffered, so much to be guarded against, and resist- ed 5 where death stands at the door ready every mo- ment to summon him to his great account ! My friends, it is impossible. No Christian can be habitually easy, careless, and indolent in such a situation as this ? He may, perhaps, slumber, for a moment, but even then he is not at ease. Agreeably, our Saviour represents the enjoyment of this false peace, as the characteristic of one, who is completely subjugated, enslaved, and blind- ed by sin. When the strong man armed, says he, keep- eth his palace, his goods are in peace ; that is,, when sin and Satan keep the heart, and fortify it against God ; when the eyes of the mind are so blinded, that they 106 SINNERS IN 2SION see no danger ; when the voice of conscience is stifled, so that it does not warn us of danger; when the heart is so hard, that it does not tremble at God's word ; then the soul is at peace, then it is at ease in Zion. But does the Christian, it may perhaps be asked, en- joy no peace ? Are we not told of a peace of God which passes all understanding? Does not Christ promise rest to his followers ; and are we not told that they who believe have entered into rest? I answer, yes; the Christian does enjoy peace, but it is a peace as widely different from the careless, indolent ease, which we have been describing, as is the rest of a healthy man, from the lethargic slumber of the apoplec- tic, or the stupefaction of the drunkard. The rest which Christ promises is promised to those who take upon them his yoke, and learn of him ? And does he inculcate indolence, or carelessness ? Was he ever at ease in this world ? Was it not his meat and drink, his employment, and his recreation, his labor and his rest, to do his Father's will and finish his work ? Did he not teach his disciples both by precept and example, to work while the day lasts, to be up and doing, waiting for his coming, and watching unto prayer? So the peace which passes all understanding, is promised to them only who, in every thing, by prayer and supplica- tion, with thanksgiving, make known their requests unto God. And we read when the churches of Christ en- joyed rest, they walked in the fear of God. The man then, who is habitually at ease in Zion, is not, cannot be a Christian ; he has not one feature of Christ's image, one mark of the Christian character. And if he is not a Christian, he is an impenitent sinner ; if he is not righteous he is wicked ; for in the sight of God there are but two classes of character among men ; and if he is one of the wicked, then woe unto him ; for God directs all his messengers to say, Woe to the wick- ed, it shall be ill with him, for the reward of his hands shall be given him. — Again, Woe to them that are at ease in Zion ! for they are not only sinners, but sinners DESCRIBED AND DOOMED. 107 of no common stamp, sinners whose guilt and sinfulness are peculiaily aggravated, and whose punishment will therefore be peculiarly severe. This will be evident if we reflect a moment on their situation and on the privi- leges which they abuse, on the motives which they resist, on the obligations which they violate. They are in Zion ; and in Zion God is known, in Zion, is his earth- ly dwelling place, in Zion, he makes the clearest mani- festations of himself which have ever been made to mor- tals ; in Zion the thunders of his law are heard ; in Zion the gracious invitations of the gospel are proclaimed ; in Zion, Christ is set forth evidently crucified as a propi- tiation for sin ; in Zion, life and immortality are brought to light ; in Zion the Sun of Righteousness shines ; on Zion the rain of righteousness is poured out ; in a word, Zion is God's vineyard, in which his servants are com- manded to labor ; the field of battle, in which the Cap- tain of our salvation summons his soldiers to combat ; and in which crowns, thrones, and kingdoms, immortal as their Giver, are held up to view as the reward of vic- tory. Here, then, is every motive to exertion, which can be presented to rational beings ; motives addressed to every power and faculty of our natures, to our under- standings and to our consciences ; to our wills and our affections ; to our hopes and to our fears, to our love and to our gratitude ; to our desire of happiness, and to our aversion to misery. These motives, too are presen- ted to us and urged upon us by God himself, by our Cre- ator, our Father, our Preserver, our Benefactor, our Sovereign and our Judge ; by the God and Father of our Lord Jesus Christ. He then who is at ease in Zion, must be deaf to God's voice, he must be blind to God's glories ; he must be insensible to every spiritual object ; he must be regardless of his immortal soul, and unconcerned for the salvation of others ; he must sin against light and against love ; he is a servant who knows his Lord's will and does it not, and shall, therefore be beaten with many stripes. He is a sentinel who slumbers on his post. He then, who can be indolent in J5ion, would be indolent in 108 SINNERS IN ZION heaven ; and fall asleep while the glories of Jehovah blazed around him, and the countless myriads of the re- deemed celebrated those glories with eternal songs. If the heathen are without excuse, as an apostle declares them to be, though they have nothing but the light of nature ; how awfully inexcusable, must those be who are at ease in Zion ! Once more, Woe to them that are at ease in Zion ! because there is little reason to hope that they will ever repent. With respect to those whose false peace is dis- turbed, who are awakened, alarmed, convinced of sin, and inquiring for a Saviour, there is some ground to hope. But on what grounds can we hope for the sal- vation of them that are at ease ; at ease in Zion, who scarcely realize that they have a soul ; who either feel not that they need salvation, or fancy that it is al- ready secured ? If they cannot be roused, if their false peace cannot be disturbed, they must inevitably perish ; and, humanly speaking, to rouse them seems impossible. Indeed, what can rouse those who sleep in Zion, where every thing calls to activity ? The thunders of Sinai have roared around them ; the trumpet of the gospel has loudly sounded in their ears ; Christ has called, saying, Go, work to-day in my vineyard ; a voice from heaven has exclaimed, Whosoever hath ears to hear, let him hear ; ministers have cried, Awake thou that sleepest, and arise from the dead ; death has repeatedly come near and snatched away one and another of their ac- quaintances into darkness ; yet still they are at ease. What then can rouse them ? It is true. God can do it ; for with him nothing is impossible. But have we any reason to hope that he will ? We may indeed hope, but our hopes must be faint ; for he has denounced many most awful threatenings against such characters ; he threatens to give them up to their own hearts lusts, to pour on them a spirit of slumber and of deep sleep ; and it does not seem probable that he who denounces such threatenings, he who says, Woe to them that are at ease in Zion, will come to rouse them, till their false peace, DESCRIBED AND DOOMED. 109 and vain confidence shall be forever destroyed by the terrors of the last day. Then, we are told, sinners in Zion shall be afraid, and fearfulness will surprise the hypocrites in heart. Then they will begin to cry to the mountains, Fall on us ; and to the hills, Cover us. Then the foolish virgins, the false and slumbering professors of Christianity, will awake and cry in despair, Our lamps are gone out. But however desperate the situation of such may ap- pear, it is the duty of Christ's ministers to despair of none, so long as life remains. I must, therefore, im- prove the subject, by making one more attempt to rouse those among us, who are at ease in Zion. In making this attempt, 1 do not draw the bow at a venture. I do not speak feeling uncertain whether any of the charac- ters whom I address are present. No, it is but too plain, that many, very many of you are at ease in Zion. Some such may be found probably in almost every pew. This house has become, with respect to many, like a great dormitory, where immortal souls are slum- bering away their day of grace, and dreaming of peace, when their is no peace. From how few among you Is the cry heard, What must I do to be saved ? How few are seen flying from the wrath to come. How many luke-warm professors does the eye of Christ discover, who, though they have a name to live;- are in reality dead. How few are the mourners in Zion. How few can say, Rivers of tears run down mine eyes, because men keep not God's law. How many of you never wept one hour in secret over your sins, or lost one hour's sleep in consequence of anxious concern for your salva- tion. Even whole families may yet be found among us, from which no prayer, no cry for mercy ascends to heav- en. These, my friends, are awful symptoms. They indicate but too plainly a dreadful prevalence of spiritual insensibility among us. Like the inhabitants of the old world, you are eating and drinking, and planting and building, and marrying and giving in marriage, while death, like the flood, is constantly approaching and 10 ito SINNERS IN ZION threatening to sweep you away, with resistless violence to the judgment seat. God hearkens and hears, but you speak not aright. Almost no one repents of his wickedness, saying, What have I done ? This insensi- bility must be removed, this fatal peace destroyed. In God's name, then, I must sound an alarm. In his name, and as his watchman, — who must answer for your souls, if they perish through my neglect,- — I set the war-trumpet of Jehovah to my lips, and cry, Woe, woe, woe, to you that are at ease in Zion ! Thus saith Jehovah, the great, the mighty, the terrible God, tremble ye that are at ease ; rise up and be troubled, ye careless ones, and listen to my voice ; for while ye say peace and safety, sudden destruction cometh upon you, and ye shall not escape. Your peace is delusive ; your ease is full of danger ; it is the stagnant calm which precedes the hur- ricane and the earthquake ; it is the ease which the dis- eased patient feels when raging inflammation terminates in gangrene : the symptom, the immediate forerunner of death. No farther evidence of your guilt and danger is requisite ; nothing more is necessary to secure your con- demnation, than the very ease which you feel, and the false confidence which confirms it. It is your not fear- ing the woe, which brings the woe upon you. It is your very insensibility to your danger, which proves your danger to be great ; it is your unconcern for your sins, which proves that they have never been pardoned. I ask not, then, whether you are guilty of great and noto- rious offences ; I ask not, whether you are unbelievers, or impenitent, or apostates; I only ask, whether you are at ease in Zion ? If you are, 1, and yet not I, but Je- hovah says, Woe, woe unto you ! Nor is it every de- gree of concern, every slight momentary disturbance, every serious thought or check of conscience, which will prove that you are not exposed to this woe. No, it is your habitual feelings and state of mind, which decides your character ; and if you are habitually at ease 5 if you are not working out your salvation, the woe still lies upon you. And remember, the longer it remains upon DESCRIBED AND DOOMED. Ill you, the more heavy and terrible does it become ; for he who is not led to repentance by a consideration of the goodness and long-suffering of God, is treasuring up wrath against the day of wrath. Remember too, that the longer your false peace continues, so much the more improbable it is, that it will be effectually disturbed, till it is forever too late ; for with respect to those who have long been at ease in Zion, God's commission to his min- isters is, Go and say to this people, hear ye indeed, but understand not, and see ye indeed, but perceive not. Make the heart of this people gross, and make their ears heavy, and shut their eyes, lest they should hear with their ears, and see with their eyes, and understand with their hearts, and be converted, and I should heal them. The Lord called to weeping, and mourning, and girding with sackcloth, and behold joy and gladness, eating flesh and drinking wine ; and it was revealed in mine ears by the Lord of Hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord of Hosts. And what will the end of these things be ? Because I have called and ye refused, I have stretched out my hand and no man regarded ; but ye set at nought my counsel and would none of my reproof ; I also will laugh at your calamity and mock when your fear cometh. My careless hearers, your ease must be disturbed, and come to an end. Yes, O yes, your fear will come as desolation, your destruction will come as a whirlwind ; distress and anguish will come upon you ; for the day of the Lord shall so come as a thief in the night, in which the heavens being on fire, shall be dissolved and pass away with a great noise, and the elements shall melt with fervent heat ; and the earth with the works thereof shall be burnt up ; for the mouth of the Lord hath spoken it. And he is not man, that he should lie, nor the son of man that he should repent. O, then, since your peace must be finally disturbed, is it not better, that it should be disturbed now, when true peace with God may be obtained, rather than hereafter, when it will avail noth- 112 SINNERS IN ZION, &C. ing ? Will you still cherish a serpent which is stinging you to the heart ? Will you remain at ease, while your sins are unpardoned, while your souls lie in ruin, while Gad is daily angry, while the wrath to come is rushing on 1 k SERMON VIII. A Class of Sinners excluded from Mercy. ISAIAH XXVII. 11. IT IS A PEOPLE OF NO UNDERSTANDING ; THEREFORE HE THAT MADE THEM "WILL NOT HAVE MERCY ON THEM, AND HE THAT FORMED THEM WILL SHEW THEM NO FAVOR. My hearers, there is no error or mistake into which the wayward mind of man can fall, against which a warning or caution is not given us in the Bible. The passage which has just been read, is admirably adapt- ed, if it was not expressly designed, to guard men against an error, which, though not often openly avowed, pre- vails, I suspect, very extensively. The error to which I allude is this : When sinners hear of |he dangers to which they are exposed, and of the miseries which will be their portion hereafter, unless they repent, they often say in their hearts, we are God's creatures 5 he has brought us into existence without our consent ; he is therefore bound injustice to take care of us, and to pre- vent our existence from becoming a curse. And even if he is not bound in justice to do this, yet he is merci- ful \ and he will surely shew mercy to his own crea- tures ; he will not forsake forever the work of his own hands. We cannot therefore believe that he will make any of us miserable forever. We cannot doubt that, in some way or other, he will secure the final salvation, if not of all men, yet of all who are not more criminal than we have been. He will either save us without 10* ii4 A CLASS OF SINNERS conversion, or, if conversion be necessary, he will cause us to be converted before we die. Such thoughts are, doubtless, entertained by hundreds and thousands' who never avow them ; and they serve to harden those by whom they are entertained in a false and fatal security, which scarcely any thing can disturb. Now it seems as if our text was uttered on purpose to sweep away all such thoughts, and to disturb the false peace which they produce. In this passage God adverts directly to the iact, that he is the Former, the Creator of those whom he, notwithstanding, threatens to destroy. He says, re- specting, at least one class of sinners, He that made them will not have mercy on them, and he that formed them will shew them no favor. As if he had said, Though I am their Creator, and they are my creatures, though I am the Former of their bodies and the Father of their spirits ; yet I will execute upon them all my threa-tenings, I will deal with them according to the rules of strict justice, and treat them as if there were no mercy in my nature. Let them not therefore hope to escape, because their Maker is their judge. Let them expect no more favor, than if they were to be judged by a stranger. My hearers, if there are any among you who do not regarji the threatenings of Jehovah as idle words, they will doubtless wish to know of what characters he speaks, what class of sinners he threatens to treat in this man- ner. They are clearly, though briefly described in our text. In discoursing upon it, I shall endeavor, I. To illustrate this description : II. To shew the terribleness of the threatening here denounced ; and, III. To prove that it is just. I. The characters here mentioned are described as persons of no understanding. But what is here meant by understanding ? Certainly not what we commonly mean by that term. Certainly not reason, or intellectu- al abilities. No one can suppose that the persons here censured and threatened were idiots or madmen. Had EXCLUDED FROM MERCY. i 115 this been their character, they would have been inca- pable of sin, and consequently undeserving of punish- ment. The word, understanding, is obviously used in this passage, as in very many others, to signify spiritual understanding, or a knowledge of religious truth. Thus we are told in one passage, that to depart from evil is understanding ; in another, that the knowledge of God is understanding ; in a third, that a good understanding have all they that keep his commandments ; and in a fourth, that Christ's words are ail plain to him that un- derstandeth. Of course, to refuse to depart from evil, to be ignorant of God, and to disobey his commands, and to find Christ's words unintelligible, are proofs that, in the sense of the text, men are without understanding. In another passage we are told, that he who followeth vain persons, that is, he who imitates sinners, and walks in their ways, is void of understanding. Our Saviour intimates that, to be ignorant of the defiling power of sin, and of the sinfulness of our hearts, is also a proof that we possess this character. And in another place he intimates, with equal clearness, that unbelief, or the absence of faith in him, is a proof that men are without understanding. In fine, we are told in general terms, that wicked men understand not judgment, but they who fear the Lord understand all things ; and that the fear of the Lord is the beginning of wisdom. It is evident, then, that a man may possess great intellectual abilities, may be wise with respect to this world, may have ac- quired much knowledge of subjects not immediately connected with religion,, and yet be without understand- ing in the sense of our text. They are so. The Lord looked down from heaven upon the children of men, to see if there were any that did understand. And what was the result of his examination ? They are all gone out of the way, there is none that understandeth, no not one. We are also assured that madness is in the hearts of the children of men ; and the prodigal son, whom all men naturally resemble,, is represented as having been beside himself, till he resolved to return to his fa- 116 A CLASS OF SINNERS ther. But some may ask, if all men are naturally with- out spiritual understanding,, and if, as the text asserts, God will not have mercy on such as sustain this charac- ter, will it not follow that he can have merey on none ; that all must perish ? I answer, it must be recollected, that the persons referred to in the text were God's an- cient people ; that they had been favored with religious instruction ; that they had been clearly and repeatedly taught their duty, urged to perform it, and warned of the consequences of neglecting its performance. Of course, they had enjoyed many most favorable opportunities of acquiring spiritual understanding, of becoming wise unto salvation. They had the word of God in their hands ; they had religious teachers to explain it and press upon them a compliance with its contents; and they had been the subjects of many providential dispensations, both merciful and afflictive, which were designed and well adapted to lead them to reflection. It was not till all these means of instruction had been long employed in vain ; it was not till after repeated calls and warnings that the awful declaration in our text was made respect- ing them. It follows, that, though all men are naturally without spiritual understanding, this declaration does not refer to all. It refers to those only who, like the Jews, have long enjoyed, but have abused or neglected means of grace and opportunities of acquiring religious know- ledge. Of such and such only God here says, He that made them will not have mercy on them, and he that formed them will shew them no favor. Let us consider, II. The terribleness of this threatening. There is something terrible in in its very sound. To hear the eternal, omnipotent Creator say respecting sin- ful, guilty, dependent creatures, I will show them no mercy, no favor, is enough to make the ears of every one that heareth to tingle. But terrible as is the sound of these words, their meaning is much more so. It in- cludes every thing dreadful, every thing which man has reason to deprecate. It implies, as has already been observedj that God will deal with them according to the EXCLUDED FROM MERCY. 117 rules of strict justice ; that he will treat them as they deserve ; and as sinners deserve nothing, he will grant them nothing. But more particularly, this threatening implies, 1. That God will either deny them the common bless- ings of his providence, or grant them those blessings in anger, and send a curse with them. His language to such characters is, If ye will not lay it to heart, to give glory to my name, I will send a curse upon you, and I will curse your blessings. Yea, I have curoed them already, because ye laid it not to heart. The curse of the Lord is in the house of the wicked. Cursed shall thou be in thy basket and store ; cursed sbalt thou be in thy children ; cursed when thou goest out, and when thou comest in. My hearers, it is a terrible thing to have the common blessings of providence given to us in anger, with a curse ; for they will, in this case, be of no service to us ; and we shall be called to render a strict account of them another day. Scarcely any thing can be more dread- ful than to have talents, or knowledge, or wealth, or in- fluence bestowed on us, without a heart to improve them ; for they will terribly aggravate our final condem- nation. A sinner, poor, ignorant, and without influence, is much less to be pitied, than one who possesses wealth, learning, or power ; for he will have much less to ans- wer for in the great day of account. The threatening implies, 2. That God will either deprive sinners of their reli- gious privileges, means, and opportunities, or withhold his blessing, and thus render them useless. Thus he dealt with the Jews. He still sent them messengers, and instructions, and warnings ; but did not send a bless- ing with them. Of course, they were entirely ineffectu- al, and answered no other purpose than to harden them in sin, and increase their condemnation. He said to them, Hear ye, indeed, but understand not, and see ye indeed, but perceive not. And he said this, because they had long refused to perceive and understand. In A CLASS OF SINNERS a similar manner he often treats similar characters at the present day. He still permits them to have the Bihle in their hands, to hear the gospel, to enjoy the day and means of grace ; but he permits this, not in mercy, but in anger ; he withholds his blessing from these means, and in consequence they prove a savor of death unto death to those who possess them. This also is a most terrible evil. On this side of everlasting burnings, there can scarcely be a greater. Much less terrible would it be, to lose, at once, and forever, religious privileges, means and opportunities, than to have them continued to us as a curse. This threatening implies, 3. That God will withhold from such characters the awakening, enlightening, and sanctifying influences of his Spirit. These influences are especially called his grace or favor. Of course, he will withhold them from those to whom no favor is shown. And those from whom he withholds them, will remain forever without understanding, without knowledge, without religion ; and will, of course, perish in their sins. This is the evil which David deprecated so earnestly. O, take not thy Holy Spirit from me. This God himself represents as a most terrible evil. Woe unto them, he says, when I forsake them. Woe, indeed ! for, my hearers, a sin- ner had much better be in the regions of despair, than in this world, after the Spirit of God has finally forsaken him ; because he will do nothing but treasure up wrath against the day of wrath ; and the longer he lives, the more wrath will he accumulate. This threatening far- ther implies, Lastly, that at the Judgment day God will condemn such characters to depart accursed into everlasting fire, and that he will grant them no mitigation of their mise- ries through eternity. There is no medium between mercy and condemn?tion. Those, therefore, on whom God has no mercy he must condemn. To shorten or mitigate their sufferings, would be a favor. But if he shows them no favor their sufferings can neither be shortened nor mitigated. To use the awful language of EXCLUDED FROM MERCY. 119 inspiration,— they must drink forever and ever of the fierceness of the wrath of Almighty God, which is poured out without mixture into the cup of his indignation. And now, my hearers, put together all that has been said of the import of this threatening, and say, whether it is more than the words fairly and necessarily imply. Say, too, whether any threatening can be more terrible 5 whether any combination of words can be more deeply fraught with horror and despair than these, He that that made them will not have mercy on them, and he that formed them will shew them no favor. Alas, if he who made them, has no mercy on them, who will, who can ? And what can be more deplorable than the sit- uation of a sinner against whom this threatening is gone out ! But is this terrible threatening just ? Can the sin of which these characters are guilty deserve such a doom as this ? This leads us to shew, as was proposed, III. That it is perfectly just. It is so, 1 . Because the persons against whom this threaten- ing is denounced never ask for mercy, never seek the favor of God. This is evident from their character. Being ignorant of God, of the sinfulness of their own hearts, and of the defiling power of sin, they feel not their need of mercy to pardon them, of grace to sanc- tify them, of God's favor to make them happy. Of course, they never ask or seek for these blessings. Not one among them ever said from his heart, God be mer- ciful to me a sinner. And why should he give them what they never ask for 5 what they do not regard as w T orth seeking ? We might as well say, that it is unjust for him not to give wealth to an indolent man, or learn- ing to one who neglects study, as accuse him of injus- tice because he does not shew mercy to those who never seek it. If he shews them no favor, he shews them as much as they ask for, as much as they deserve. He had said to them, If ihou cry after knowledge, and lift up thy voice for understanding ; if thou seek for it as for silver and search for it as for hid treasures ; thou shalt then understand the fear of the Lord, and find the mo A CLASS OF SINNERS knowledge of God. But they did not think the bless- ing worth all this trouble. They did not choose to have it on these reasonable terms. They chose rather to remain without understanding, though they were warned that, in consequence, they would lose iorever the favor of God. How then can they complain, when they have what they chose ? 2, The justice of this threatening will appear still more evident if we consider, that these persons have long rejected and abused the offered mercy and grace of God. We have already seen that our text refers, not to every one who is destitute of spiritual understanding; but to those only who, like the Jews, have been long favored with the means of acquiring it ; those to whom God has spoken, whom he has offered to teach, whom he has tenderly invited and entreated to accept of mer- cy, and not to receive his grace in vain. Now such characters must, of course, have often sinned against the mercy and grace of God. Year after year, he has fol- lowed them, snying, Turn ye at my reproof, and I will pour out my Spirit upon you, I will make known my words to )ou. But they refused to turn. They set at nought all his counsels, they regarded none of his re- proofs. They did not like to retain God in their know- ledge, and practically said to him, Depart from us, for we desire not the knowledge of thy ways. How just is it, then, that he should take them at their word ; that he should never shew them mercy, but give them up to walk in their own ways, and be filled with the fruit of their own devices ! Mercy was offered to you, it was urged upon you ; you were entreated to accept it, is a reply, which will forever shut the mouth of all who perish under the threatening denounced in the passage. 3. This threatening is just because the characters to wh .m it refers, must be guilty of many other aggra- vated offences. They must have been destitute, of the fear of God ; for to fear him is the beginning of wisdom. They must have refused to renounce their sins ; for to depart from evil is understanding. They must have EXCLUDED FROM MERCY. 121 loved darkness rather than light ; for they rejected the latter and chose the former ; and the reason was, their deeds were evil. They must have followed and imita- ted sinners; for this all do, who are void of understand- ing. Finally, they must have disobeyed God's com- mands ; for all who obey them have a good understand- ing. And who will venture to say, that men who dis- obey God's commands, who imitate sinners, whose deeds are evil, who love darkness rather than light, who re- fuse to renounce their sins, and who have no fear of God before their eyes, deserve that God should have mercy upon them, or shew them any favor ? If such characters can deserve mercy, who do not deserve it ? If it is unjust to punish such characters, on whom can punishment be justly inflicted ! Surely, if there are any on whom God ought not to have mercy, and to whom he ought to show no favor, they are such sinners as are described in our text. And now, my hearers, what use shall we make of this subject ? You have heard that there is a class of sin« ners on whom God will not have mercy, and to whom he will shew no favor. Does it not then become us to inquire, whether there are any of this class among our- selves ? Painful as is the thought, I cannot but fear that there are. I fear, greatly fear, that there are not a few in this assembly, of whom their Maker has said, I will not have mercy upon them. I have two reasons for fearing this, and I will tell you what they are. In the first place, it is but too certain that there are many among us, of whom it may be said in the sense of the text, they have no understanding. The proofs that many possess this character, are too plain to be denied or overlooked. Many of you, my hearers, cannot but know that you possess it. Many of you know thai you are not influenced by the fear of God ; and this is one proof that you have no understanding. Many of ye# know that you do not keep his commandments; this is another proof. Many of you know that you have never forsaken your sins ; this is a third proof. Many of yoo 11 122 A CLASS OF SINNERS know that vou imitate the conduct of sinners ; this is a fourth proof. Many of you know that the words of Christ, the doctrines of the gospel, do not, in your view, appear plain or intelligible ; this* is a fifth proof. Many of you know that you do not possess that spirit- ual knowledge of God which is described in the Scrip- tures 5 this is a sixth proof. And many of you know that you do not see the sinfulness of your own hearts, and the defiling nature of sin ; this is a seventh proof. These, taken together, compose the principal character- istics of those who, in the sense of our text, have no un- derstanding. And all these characteristics are certainly found in many persons now before me. And while, like the Jews, you possess these characteristics, you have like them long been favored, in a high degree, with religious privileges, means, and opportunities. I know of but few congregations, even in this highly favored land, that have enjoyed the means of grace, and of ac- quiring religious knowledge more amply than you have. You have had the Bible in your hands from your child- hood. Its contents have been explained and urged up- on you, sabbath after sabbath, and year after year. It has been the great aim of your minister to preach the gospel to you, in as plain and intelligible a manner as pos- sible, and to Jiold up before every man his own charac- ter and situation in such a light that he could not, unless wilfully blind, avoid seeing it. He has endeavored to present the truth to your minds, and consciences, and hearts, in every way which he thought calculated to awaken, convince, alarm, and melt you. You have ' also, in repeated instances, been addressed by some of the most able, faithful, and impressive ministers in New England. You have had opportunities of hearing the gospel not only in season, but out of season ; not only on the sabbath but on other days ; not only in the house of God, but in your own houses. Meetings for religious inquiry have been established ; you have been invited to attend them ; and those who felt unwilling to attend them have been often requested to visit their pastor at EXCLUDED FROM MERCY. 123 his own house, and converse with him in private. In short, the whole apparatus of religious means has been employed to make you wise unto salvation ; and it is not perhaps too much to say, that the Jews themselves who are referred to in our text, were not warned more plainly or frequently than you have been. One thing at least is certain. They never heard of that Saviour, and of that redeeming love which has been urged upon you again and again. And yet, as it respects many of you, all has proved in vain. Indeed, many of you have not diligently attended on these means. They have indeed attended public worship on the Sabbath, when no real or fancied difficulty prevented ; for they had then nothing else to do. But all other opportunities of hearing the truth, have, by not a few, been entirely neg- lected. And now,' unless a change for the better should \y soon be witnessed, our meetings for religious inquiry, and our weekly lecture must be given up, because so few think it worth their while to attend them. These facts prove conclusively, that the language of the text is no less applicable to many of this assembly, than it was to the Jews. They prove that there are many who d*o not seek after knowledge, who do not think it worth seek- ing for. Of course, they furnish one reason for fearing that God has said respecting them, he that made them will not have mercy on them, and he that formed them will shew them no favor. A second reason which I have for fearing this is, that, with respect to many of you, God appears to be already executing this threatening. He does not indeed take away your religious privileges and means of grace ; but, what is far more dreadful, he withholds his blessing from them. It is evident, as facts can make it, that he does not have mercy upon you, that he does not show you favor ; for he does not awaken you, he does not convince you of sin, he does not convert you, he does not pardon you. Of course, the means of grace do you no good. The language of God's dealings with hundred* in thik assembly is, and for years has been, Make the heart o£ 124 A CLASS OF SINNERS this people fat, and shut their eyes, and make their ears dull of hearing ; lest they should hear with their ears, and see with their eyes, and understand with their hearts, and be converted, and 1 should heal them. And if he should continue to withhold his grace and mercy in the same way, for a few years longer, all who have passed the meridian of life, and many who have not reached if, will be in their graves, will have died without mercy, and will perish forever without mercy. And does not this look very much as if God had said respecting the im- penitent part of this assembly, I will not have mercy on them ? Does it not look as if the decree had gone forth against them ? Does it not afford reason to fear that Christ has wept over them, as he did over Jerusalem, after her day of grace was ended, saying, O that thou hadst known, even thou, in this thy day, the things which belong to thy peace ; but now they are hidden from thine eyes I My impenitent hearers, if Christ has said this of you, if God has in just displeasure determined to have no mercy upon you, your doom is as certain as if you were already shut up in the prison of despair, with an impassable gulph fixed between you and heaven. I do not assert that this is the case. I do not say that because God has not yet shown you mercy, he never will do it. But I do say, that there is reason, great reason to fear that such is the fact. And I do say, that if he has determined not to have mercy upon you, and to shew you no favor, this determination is perfectly just ; for remember, I have often warned you to beware of grieving God's Holy Spirit, and turning away his love and mercy from you. Of no danger have I warned you more frequently, or more loudly than of this. I must then say, that if this danger has overtaken any of you, if the decree has gone out against you, it is most just. Were I certain that this is the case, I should scarcely think it worth while to address you again ; but as it is possible that there are, at least, some among you, against wkon* tho door of mercy is not yet shut, I would once more attempt to rouse them, hoping that it may not be EXCLUDED FROM MERCY. 125 too late. If any yield to the attempt, it will prove that, with respect to them, it is not too late. O, then, be per- suaded to yield to me, to believe me, while I once more remind you of the terribleness of this threatening, of the dreadful situation of those, on whom God will have no mercy ; and while in his name I once more say to you, Turn ye at my reproof. I will pour but my Spirit upon you. If you can think of this threatening without being alarmed; if you can hear this invitation without being moved, it will be one more convincing proof that you are indeed without understanding. And if God does not in mercy bless this warning, it will be one more aw- ful proof that he is determined to have no mercy upon you, to show you no favor. Tell me then, O, tell me, I beseech you, does this warning affect you ? With the anguished solicitude of a parent inquiring whether the means just employed for the relief of an apparently ex- piring child are successful, I ask, does this warning af- fect you ? Does the still small voice of God within you second the voice of his word ? Does he say, Sinner, sinner ! why will you die ? And is there any thing with- in you, which can yet hear and feel. If there is, bless- ed, O, blessed be a merciful God, that he has not yet in just anger shut up his tender mercies forever from you. Blessed be his name, that your consciences are not yet seared as with an hot iron, that you are not yet past feel- ing, that you are not yet given up to final hardness of heart. But if you are yet capable of feeling any thing, beware, O, beware !; It may be the last time that the Spirit of God will ever cause the truth to affect you. If you should lose your present impressions he may depart, never to return ; and God may say, I will not have mer- cy upon you. O, then, cherish these impressions, as the apple of your eye. Cherish them as you would cherish your own souls. Watch the spark of convic- tion within you, as you would watch the dying lamp of life. Make it immediately your great business to become wise unto salvation. Cry after knowledge. Lift up your voice for understanding. Seek for it as for silver*. 11* 126 A CLASS OF SINNERS, &C« Search for it as for hid treasure. Above ali, depart from evil, and turn to him who giveth wisdom liberally, and wpbraideth not. Let the wicked forsake his way, and the unrighteous man his thought, and let him turn unto the Lord. And are there any present to whom these directions will not apply, any who fee! nothing ? But why do I ask ? If such there are, I can say nothing to them ; I can do nothing for them. They are in the bands of God, and he must, and he will do with them, as seeraeth good in his sight. SERMON IX. Punishment of the Impeniient inevitable and justifiable, JEREMIAH XXII. 24. AS I LIVE , SAITH THE LORD, THOUGH CONIAH THE SOW OF JEH02A- KIM KING OF JUDAH WERE THE SIGNET UPON MY RIGHT HAM)., VET WOULD I PLUCK THEE THENCE. This chapter contains a message from God to the king of Judah. The first part of this message is com- posed of exhortations to repentance, and promises of pardon, if the fruits of repentance should appear. Then follow most awful threatenings : But if ye will not hear these words, I swear by myself, saith the Lord, that thi$L T house shall become a desolation. For thus saith the Lord unto the king's house of Judah, thou art Gilead unto me, and the head of Lebanon. Yet I will make thee a wilderness and cities not inhabited. Gilead, you will recollect, was the most pleasant and fertile part of Canaan, and Lebanon was its highest mountain. So the , Jews were God's chosen people, his portion and, as we are elsewhere told, his heritage, in the earth, in whom he delighted ; and the kings of Judah were the head of this chosen people, and on many accounts peculiarly dear to God. They were the descendants of his servant David with whom he had made a covenant, and Jeconiah the present king was the grandson of Josiah who, in zeal for God, nearly resembled his pious ancestor. Yet God here declares that, notwithstanding this, he would destroy Jeconiah and his kingdom, unless his judgments were 128 PUNISHMENT OF THE IMPENITENT averted by speedy repentance, In our text the same declaration is repeated in still more forcible language : As I live, saith the Lord, though Coniah king of Judah were the signet upon my right hand, yet would I pluck thee thence. The signet was a seal very anciently worn by nobles and monarchs upon the right hand, with which they were accustomed to seal their grants, legislative acts, and judicial sentences. Thus we read in Daniel that the king sealed the stone on the lion's den with his own seal. For this reason, as well as on account of its beauty and value, it was highly prized by the wearer ; and, in consequence of its use in sealing royal grants and edicts, it was considered as a symbol of authority. Hence it appears that the declaration in our text is ex- ceedingly strong. It is as if Jehovah said, Were the king of Judah dear to me, as the signet upon my right hand ; dear to me as my sovereign poAver and authority over the universe, I would cast him from me for his sins, unless he repents. That which immediately follows renders this passage still more interesting. After denouncing upon the sin- ful king the most awful judgments, God adds, O, earth, earth, earth, hear the word of the Lord. As if he had said, Let no one suppose that this declaration, confirmed by my oath, concerns Jeconiah only ; but let all the in- habitants of the earth hear and know, that sooner than suffer impenitent sinners to go unpunished, I will give up all that I most prize, give up my sovereign power and authority. Let them hear and know that, however dear any of my creatures may be to me, I will cast them , from me, if they sin and do not repent. I propose, in, the present discourse, I. To mention some awful instances in which God has verified this declaration ; II. To state so far as we can learn them from the Bible, the reasons which- induce him to act in this man- ner. The first instance which I shall mention, in which God has verified this declaration, is that of the apostate an- INEVITABLE AND JUSTIFIABLE. 129 gels. These now fallen spirits were originally the most exalted of God's creatures, the noblest image of their Creator which his power ever stamped on the work of his hands. Like him they were perfectly holy ; they loved him with perfect love, delighted in obeying his will, and for, we know not how long, a period, perhaps for thousands of ages, were employed in performing it. In a word, they were the immediate attendants on his throne, the inhabitants of that heaven which is the hab- itation of his holiness and glory. Hence if any creatures can be dear to God, and objects of his love, they were so. But they sinned, and what was the consequence ? Let inspiration answer. God spared not the angels who sinned, but cast them down to hell, and reserves them under chains of darkness to the judgment of the great great day. And our Saviour teaches us, that hell itself and its torments were prepared for the devil and his an- gels. My hearers* look a moment attentively, and with- out prejudice, upon the awful display of God's justice and holy displeasure against sin. See how high these exalted intelligences once stood, how low they are fallen, how irremediable is their destruction. This one fact is worth ten thousand of those vain sophistical arguments with which sinners attempt to persuade themselves that God will not destroy them, though they persist in sin. Here are no human conjectures or human reasonings? but plain matter of fact. And O, how awful, how alarming is the fact ! What a death blow does it give to all the presumptuous hopes of impenitent sinners ! How does it trample on all their vain reasonings ! My hearers, were an angel from heav- en to assure me that God is too merciful to cast any of his creatures into hell, I could not believe him, while the fact stands recorded in the Bible. Indeed, how could I, how can any man believe that God will not do what he has actually done ? If with the fact staring him in the face, any impenitent sinner can hope that God will not destroy him, I would say to that sinner, are you of more consequence, or more dear to God, than were the 130 PUNISHMENT OF THE IMPENITENT angels of his presence ? If not, why should he treat you more favorably, than he has treated them ? You have transgressed the same law which they violated. The sentence which has been executed on them is already pronounced on you. How then can you hope that the same God who spared not them, will spare you ? "Let me prevail upon you to dismiss all such hopes at once; for as the Lord liveth, though you were the signet on his right hand ; though you were dear to him as the an- gels of his presence, he would not save you, if you con- tinue in sin. It is a much greater thing to cast down sin- ning angels from heaven to hell, than to cast sinful man out of the lower world into hell; and since God has done the greater, be assured he will not fail to do the less. Another instance, in which God has verified the de- claration in our text, is afforded by our first parents. That God loved them, there can be no doubt. That their happiness was dear to him, what he did to promote it, abundantly proves. He made them but little lower than the angels, stamped upon them his own image crowned them with glory and honor, gave them a world with all that it contained ; and as if this were not suffi- cient, planted for them a garden in that world, resemb- ling heaven as nearly as any thing earthly can do it. Yet in the very day in which they first sinned, he pro- nounced on them sentence of death, banished them from paradise, and cursed the earth for their sake, to shew his abhorrence of their sin. And can any of their de- scendants be more dear to him than they were ? Can any of them hope to escape the curse which fell on the first sinful pair ? Surely not. Know, sinful child of Adam, that, were you dear to God as were your first parents, he would not spare you in sin. A third instance of a similar nature may be seen in the destruction of mankind by the flood. We have often read and heard of this event ; but our conceptions of it are probably exceedingly inadequate. Indeed, they roust he so ; for who that has not witnessed such an INEVITABLE AND JUSTIFIABLE* 131 event, can adequately conceive of it ? We have good reason, let it be remembered, to believe, that the world was at least as populous then as_ it is now. Let your thoughts then run through the world ; collect in imagi- nation the many millions of its inhabitants into one vast assembly. See in this assembly all that is lovely in youth and beauty, all that is magnificent in rank and power, all that is admirable in intellect, all that is vene- rable in gray hairs. See the eternal Sovereign of the universe contemplating this vast assembly. He doubt- less loves them ; for they are the work of his own hands, and he hates nothing which he has made. Their hap- piness is doubtless dear to him, dear as the signet on his right hand ; for we are assured, in language suited to our capacities, that it grieved him at the heart, when he saw them pursuing the road to misery. But though his love and mercy plead for them, their sins and his jus- tice call for their destruction. Yet how much was there in such an assembly to move his pity ; to forbid him to listen to the claims of strict justice. Surely, if he will ever relent, when the guilty stand before him, he would have relented then, when he saw how numerous were the victims which justice demanded. But he did not relent. He waited indeed 120 years, to give them an opportunity for repentance ; and he sent Noah as a preacher of righteousness to warn them ottheir approach- ing fate ; but he did not relent. No ; the windows of heaven were opened to rain down destruction on the impenitent ; and the fountains of the great deep were broken up, to whelm the guilty race in one common grave. And can you then hope, impenitent sinner, to escape the justice of a God who could do, who has done this ? Can you hope that he, who did not relent when he saw a world ready to sink under the sword of justice, will relent when he sees you stand before his bar ? No ; were you the signet upon his right hand, could you unite in yourself all the beauty, the strength, the intellect, and the life, which now fills the world, he 132 PUNISHMENT OF THE IMPENITENT would not hesitate, for a moment to doom you to de- struction. A fourth instance, similar in kind, though not equally awful, is presented to us in the history of God's ancient people, the children of Abraham his friend. How great- ly he loved them, how much he did for them, you need not be told. He chose them from among all the fami- lies of men to be his peculiar people. For their deliv- erance, protection, and support, miracles of the most wonderful kind were wrought so frequently, that they almost ceased to be considered as deviations from the established course of nature. For them God descend- ed from heaven and spoke in an audible voice on Mount Sinai. Among them he dwelt almost 2000 years in a visible cloud of ,glory. To them he came and mani- fested himself in flesh. To them, says an apostle, pertained the adoption, and the glory, and the cove- nants, and the giving of the law, and the promises. Theirs, he adds, are the fathers, and of them, as con- cerning the flesh, Christ came, who is over all God blessed forever. They were indeed, if any nation ever was, as the signet on God's right hand. Yet how ter- ribly were they scourged ! What is their history for some centuries, but a history of desolating judgments, inflicted on them by their offended God ? And still his indignation follows them. For eighteen centuries, one generation of them after another has lived a wretched life; and then died without hope under their Maker's curse. During all this time, God has been fulfilling the awful declaration which he made respecting them. It is a people that hath no understanding, therefore he that made them will not have mercy on them, and he that formed them will shew them no favor. Behold, says an apostle, to the Christian church, speaking of their suf- ferings, — behold the severity of God. If he spared not them, take heed lest he spare not thee. And will he then, O impenitent sinner, spare thee ? No ; though thou wertthe signet on his right hand, though thou wert dear to him as all the people whom he loved, and chose, INEVITABLE AND JUSTIFIABLE. 133 he would not spare thee, unless thou shalt renounce thy sins. We might easily refer you to multiplied instances of a similar character in the history of God's dealings with smaller co mm unities, and with individuals. We might show you Moses, the highly favored and honored ser- vant of God, shut out from Canaan, and doomed for one hasty passionate word, to die with those whose car- casses fell in the wilderness. We might shew you Da- vid, the man so beloved of his God, smarting with wounds, the anguish of which none but a parent's heart can conceive, and followed by an avenging sword, which God declared should never, while he lived, depart from his house. We might shew you the mangled corse of an otherwise faithful prophet, who was for a single act of disobedience into which he was led by deceit, torn in pieces by a lion. But without insisting on these strik- ing proofs of God's displeasure against sin, I shall men- tion only one instance more ; but one which, above all that has been mentioned, displays God's inflexible ad- herence to the spirit of the declaration in our text. The instance to which I allude is that of our Lord and Saviour Jesus Christ. He was indeed the signet on> God's right hand in such a sense as no other being ever was ; for he was his only begotten and well-beloved Son. This object of his affection, though not himself a sinner, stood by his own consent in the place of sinners, to bear the punishment which their sins deserved. And was he treated more favorably than sinners are treated ? Did God abate him one p?ng, take one drop from the bitter cup, or shew him the least favor ? No ; it pleas- ed the Lord to bruise him. He spared not his own Son. And will he then, O impenitent sinner, who by' refusing to believe in Jesus Christ crucifiest him afresh, will God spare thee ? No ; though thou wert the signet on his right hand ; though thou wert dear to him as the Son of his love, he would not spare thee, when his vio- lated law and his insulted justice call for thy destruction. Such, my hearers, so terrible, so convincing are the 12 134 PUNISHMENT OF THE IMPENITENT proofs which God has exhibited, that he will sooner give up all that is dearest to him, than suffer sin to go unpun- ished, that he will sooner see heaven and earth pass away, than suffer one jot or one tittle to pass from his law, till all be fulfilled. Hear, then, O earth, earth, earth! hear this word of Jehovah. I am well aware, my bearers, that the light in which God has now been exhibited, will by no means be agree- able to the natural heart, that heart which, as inspiration assures us, is enmity against God, and not subject to his law. If any of you have such a heart in your bosoms, you will probably feel disposed to quarrel with what has been said. But remember, if you quarrel, you quar- rel not with the speaker, but the Bible. If you strive, you strive not with man, but with that being who has said, Woe to him that striveth with his Maker. I have simply stated facts, as I find them recorded in God's word. I have only stated what he has declared he will do, and what he has actually done, to verify this decla- ration. Here 1 must leave it, and proceed, as was pro- posed, II. To state some of the reasons why God has for- med and enacted such a declaration ; or, in other words, why he will sooner give up all that is dear to him, than suffer sin to go unpunished. It is needless to remark that, among these reasons, a disposition to give pain has no place. As God has sworn by himself, that the wicked shall die, so he has sworn by himself, that he has no pleasure in their death. That he is not pleased to see them perish is abundantly evi- dent from the means which he has employed to save them, and especially from the fact, that he has given his Son to open a way for their escape. We have already mentioned the sufferings of Christ, as a most striking proof of God's inflexible justice. We may add, that they afford an equally striking proof of his willingness to shew mercy. Surely, no child of Adam can apply the epithet unmerciful to that God, who so loved the INEVITABLE AND JUSTIFIABLE. 135 world that he gave his only begotten Son to die for its redemption. Nor has a desire to revenge the insults and injuries which sinners have offered to himself, any place among the motives which induce God to punish sin ; for he in- flicts punishment, not as an injured individual, but as the Sovereign and Judge of the universe who is under the most sacred obligations to treat his subjects accord* ing to their deserts. This remark leads us directly to the grand reason why God is so inflexibly determined to punish sin, and to leave no impenitent sinner, howev- - er dear or highly exalted, to go unpunished. It is be- cause the welfare of his great kingdom, the peace and happiness of the universe require it. It is because a relaxation of his law, a departure from the rules of strict justice, would occasion more misery than will result from a rigid exeuction of his law. If this can be made to ap- pear, it will follow, that God's benevolence, his concern for the happiness of the universe, prompt him to punish sin, and to allow no impenitent sinner to go unpunished. With a view to make this appear, I remark, That it is the nature and tendency of sin to produce universal misery. This is evident from the fact, that sin is a departure from God, the only source of happi- ness. God is the Father of lights, the Sun of the moral universe, the Giver of every good and perfect gift. To forsake him, then, is to lose every good and perfect gift. It is as if our world should fly off from the sun into the region of eternal darkness and frost. Besides sin in- flames the appetites, enrages the passions, and, deposing reason from her throne, places them in her seat. Envy, hatred, malice, revenge, suspicion, avarice, pride, am- bition, and cruelty, are only different forms of sin. The breast, then, in which sin reigns uncontrolled must be the abode of misery. But th r s is not all. It is the tendency of sin to diffuse misery around, as far as its influence extends, as far as its power can reach. If you doubt this, consider for a moment what would be the consequence, should all the causes, which now operate 136 PUNISHMENT OF THE IMPENITENT to restrain the outbreakings of sin, be removed. There would then be no law but the will of the strongest. Sys- tems ol human legislation cannot exist, or, at least, can- not be carried into operation, without the assistance which they derive from oaths. But let God cease to punish sin, and oaths would become a mere nullity. They would have no binding influence on the conscience. Truth could not be discovered. The natural selfishness of the human heart, pressed on one side by most pow- erful temptations, and restrained by no countervailing force on the other, would continually break out in acts of injustice and violence. Neither reputation, nor lib- erty, nor property, nor life, would be safe for a single moment. Multitudes of tyrants would every where arise, who, after a brief reign of tumult and blood, would be assassinated, and succeeded by others^ Their suc- cessors would pursue the same course, and share the same fate. In short, the earth would be, as it was be- fore the flood, filled with violence. If you doubt this, look at the state of France, after her legislators had de- clared that there is no God, and caused the inscription, death is an eternal sleep, to be engraven where it should meet the notice of every passer-by; when the parent was betrayed by the son, and the son by the parent ; no ob- ligations were regarded ; no man's liberty or life was secure for an hour. Yet even there all restraints were net removed ; for a few years of disorder could not de- stroy all the effects of previous education, and obliterate all the salutary principles which had been previously im- bibed. Where then would happiness find a dwelling on earth, were every restraint removed, were men suffered to go on from generation to generation in an unrestrained course of wickedness, neither fearing God nor regard- ing man ? Will any reply, if happiness could not be found on earth, during life, it might at least be enjoyed in heaven after death ? Alas, my hearers, should God renounce his inflexible determination to punish sin, there would be no heaven. Inspiration teaches us, that the happiness INEVITABLE AND JUSTIFIABLE. 137 of heaven consists in knowing, loving, serving, and prais- ing God. It is his glory, we are told, which constitutes the light of the heavenly world above. But there would be no happiness in knowing, serving, or praising him, should he lose the perfections which compose and adorn his moral character. Take away his truth, his justice, his holiness, and all the glory which illuminates heaven would vanish into night. But should God renounce his determination to punish sin, he would stain all these per- fections ; nay, he would cease from that moment to pos- sess them. He would no longer be true ; for he he has not only said but sworn, sworn by himself, that sinners shall not go unpunished. Where then, would be his truth, should they escape % He would no longer be holy ; for holiness implies hatred or opposition to sin. He would no longer be just ; for justice consists in exe- cuting his law, and rewarding every one according to his works. In short, he would become altogether such an one as ourselves. Who then, could find everlasting happiness in seeing, and praising through eternity, such a being as this ? a being without truth* or holiness, or justice. Who could either respect or love him ? How instantaneously would the praises of heaven cease ! How would their golden harps drop from the hands of its now happy inhabitants and how would angels be compelled to stop in the midst of their unfinished song, Just and true are all thy ways, O King of saints! The sun of the moral world would be forever eclipsed, and a black, endless night would shroud the universe. But this is not all. Were sin unrestrained, unpunished, it would soon scale heaven, as it has once done already in the case of the apostate angels ; and there reign and rage with immortal strength through eternity, repeating in endless succession, and with increased aggravation, the enormities which it has already perpetrated on earth. We may add, that, after God had once surrendered his truth, his justice, and holiness } and laid aside the reins of government, he could never more resume them. Not could he ever give laws, or make promises to any otheie 12* 138 PUNISHMENT OF THE IMPENITENT world, or any other race of creatures, which would be worthy of the least regard. It would be instantly and properly said, He has once violated his word, and his oath, and he may do it again, tie has once shown him- self fickle, unjust, and unholy, and what security can we have that he will not do it again. Should he silence these clamors by an exertion of his Almighty power, he might indeed have slaves to cringe before him, but he could never have affectionate subjects who would serve him with cheerfulness and confidence ; nor could he after once allowing sin to go unpunished, ever punish it again, without exposing himself to the charge of partial- ity and injustice. Such, my hearers, would be the terrible consequen- ces, or rather a part of the terrible consequences of God's renouncing his determination to punish sin. Can you then wonder or complain, that he so inflexibly adheres to this determination ? Can you wonder that he will rather give up every thing most precious, than suffer any impenitent sinnner, however dear or highly exalted to escape ? Do you not see that, by suffering any guilty individual to go unpunished, he would sacrifice the hap- piness of the universe to the selfish wishes of that indi- vidual ? And is it not then most evident, that it is his be- nevolence, his love, his concern for the happiness of the universe, which prompts him to punish sin ? Agreeably, we find the inspired writers ascribing the punishments which he inflicts to this cause. -They tell us that he de- stroyed ancient sinners, because his mercy endureth for- ever ; and God himself, when he said to Moses, I will cause all my goodness to pass before thee, mentioned as one proof of his goodness, that he will by no means clear the guilty. If this appears strange and incomprehensi- ble to any of you, let me ask whether the concern of a just earthly monarch for the happiness of his subjects does not appear as clearly in the prison which he erects for the criminal and lawless, as in the rewards which he bestows on the obedient and faithful ? If so, is it too INEVITABLE AND JUSTIFIABLE. 139 much to say that the goodness of God shines as brightly in the flames of hell, as in the glories of heaven ? And now, my hearers, allow me to close by beseech- ing you to lay these things seriously to heart. 1 do not ask you to believe my opinions or reasonings ; but I do ask you to believe, plain matters of fact ; I do ask you to consider attentively what God has actually done, that you may learn from it the character of the being with whom you have to do, in whose hands you are, and at whose bar you must stand. Remember inspiration has said, Why dost thou strive with him ? for he giveth not an account of any of his matters. He will recompense it, whether thou choose or whether thou refuse. O, then, be persuaded to indulge no hopes of safety which rest on a belief that God will not execute all the threatenings re- corded in his word. Be persuaded, instead of wasting your time and provoking him to anger by murmuring against his justice, to embrace at once the means which he has provided for the manifestation of his mercy. Of his mercy to those who repent and believe the gospel, we cannot say too much. We can only say, that it is equal to his justice ; and that his determination to save all who repent, is as inflexible as his resolution to destroy all the impenitent. In consequence of the atonement which his Son has made, he can now be just, and yet justify and save all who believe in Jesus. O, then, ye immortal spirits, ye probationers for eternity, hear, hear, hear, the words of your God ! Hear and tremble, while the thunders of his fiery law burst out from Mount Sinai. Hear, be- lieve, and rejoice, while his glad tidings of great joy are loudly proclaimed from Mount Zion. Let the wicked forsake his way, and the unrighteous man his thoughts ; and let him turn to the Lord, for he will have mercy upon him, and to our God, for he will abundantly par- don. SERMON X. The Guilt of Indifference to Divine Threatenings . JEREMIAH XXXVI. 24. YET THEY WERE NOT AFRAID, NOR RENT THEIR GARMENTS, NEITHER THE KING, NOR ANY OF HIS SERVANTS, THAT HEARD ALL THESE WORDS. When the events recorded in this chapter took place, Jeremiah had been employed for more than twenty years in discharging the duties of his prophetical office. During that period he had brought a great number of messages from God to his countrymen, in which their sins were enumerated, and the most terrible judgments denounced, both upon them and upon the neighboring nations, unless they should repent. But most of these messages had long since been forgotten ; and a repetition of them seemed to produce no salutary effect. God therefore saw fit, instead of sending them new messages by the mouth of his prophet, to adopt another method of proceeding. A description of this method, and a state- ment of God's reasons for adopting it, are given in the first verses of the chapter before us : The word of the Lord came unto Jeremiah, saying, Take thee a roll of a book, and write therein all the words which I have spoken to thee against Israel, and against Judah> and against all the nations, from the day that I first spoke unto thee, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them, and return every man from his evil way, that I may forgive their iniquity and their sin. i THE GUHuT OF INDIFFERENCE, &C. 141 There did indeed seem reason to hope, that this meth- od might produce the desired effect. Though the warn- ings, and threatenings, and revelations of God, when de- livered separately, with perhaps long intervals intervening, had made no impression upon the hearers; yet it might be hoped that, when all these warnings and threatenings were collected, and presented to their minds at once, they would prove more efficacious. Accordingly, the experiment was tried, the record was made, and read, first to the people, and afterwards to the king and his princes; and we need only turn over the prophecy of Jeremiah to be convinced, that it was one of the most alarming, heart-affecting messages which was ever sent by God to men. It was, in effect, a letter written with his own hand, subscribed with his own name, sealed with his own seal, and dropped from heaven at their feet. And its contents were at once terrible and melting be- yond description. It contained such denunciations of divine, Almighty vengeance, as, one would think, were sufficient to chill the blood and freeze the soul with hor- ror ; and, at the same time, such affectionate invitations to repentance, such tender and often repeated assuran- ces of God's readiness to forgive the penitent offendefj as must have melted any thing but a heart of adamant. Yet, says our text, yet they were not afraid, nor rent their garments, neither the king nor any of his princes when they heard these words. The mode of expression here made use of, plainly and forcibly intimates that there was sufficient reason why they should have been thus affected ; and that their insensibility was exceedingly criminal. They ought to have been afraid, they ought to have rent their garments ; that is, they ought both to have been alarmed, and to have felt in view of their sins, those strong emotions of grief, indignation and abhor- rence, which the Jews were accustomed to express by rending their clothes. And now, my hearers, judge, I pray you, between God and these incorrigible sinners. What other means could he employ to bring them to repentance, and thus 142 THE GUILT OP INDIFFERENCE render it possible to pardon their sins ? And when these means proved ineffectual, what remained but to fulfil his word, manifest his truth and holiness, and satisfy the de- mands of justice, by executing upon them the destruc- tion from which they refused to fly ? If you judge right- eous judgment, you will take part with God in his con- troversy with these obdurate rebels, and say that he and his throne is guiltless, that they richly deserved their fate. And yet, many of you cannot say this ; many of you cannot, in the case before us, pronounce a righteous sen- tence, without at the same time condemning yourselves. God is pursuing, and for a long time has been pursuing, the same method with you, which he employed on this occasion with the Jews. He has caused all his awful denunciations against sin, all the terrible judgments which he has inflicted upon impenitent sinners, and all the far more terrible woes with which he will overwhelm them in the world to come, to be recorded in a book, in the volume of inspiration. The very roll, which Jeremiah wrote by God's command, in which he expresses so clearly his indignation against sin, and which it was so criminal in the king of Judah and his princes to disre- gard, — forms a part of this volume. Nor is this all. The same God, who spoke to them by his prophet, has, in these latter ages, spoken to you by his Son. By him he has revealed himself to us in the most interesting atti- tudes ; he has addressed us in the most impressive lan- guage ; he has addressed us as the God and Father of our Lord Jesus Christ ; in the attitude of taking from his bosom his only begotten and well-beloved Son, that he might give him up for us all to bear our sins on the cross. In the instructions, in the gospel of that Son, he has set before us denunciations of vengeance far more tremendous ; invitations and offers of mercy far more tender ; proofs of his goodness far more affecting; and motives to love and obedience far more powerful, — than were ever exhibited to his ancient people. He has brought life and immortality more clearly to light ; he has rent asunder the veil which concealed the eternal TO DIVINE THREATENINGS. 143 world from the view of mortals ; he has made the glo- ries of heaven to blaze down upon our eyes ; he has caused the unquenchable flames of hell to flash up be- fore our faces ; he has caused the groans of the latter, the songs of the former, the blast of the last trumpet, and the sentence which the final judge will pronounce upon the righteous and upon the wicked, to resound in our ears. In fine, all that he has done, all that he de- signs to do, he has recorded in the Sctiptures. He has dictated them by his own Spirit ; he has subscribed them with his own name ; he has stamped upon them the broad seal of heaven ; he has authenticated them by fulfilling many of the prophecies which they contain, and, addressing them to us as it were by n-me, has caused them to drop from heaven into our hands. And he has told us why all this is done. It is done with the same view with which the record of Jeremiah was made. It was done that we, and other sinners, to whom its contents relate, might read and hear them 5 and thus be induced to return unto our forsaken God, and receive, through the atonement and intercession of Jesus Christ, the forgiveness of all our iniquities. In part this design has been accomplished. The record has reached us. Its contents have been made known to us. You have all read them and heard them read. And some of you, we trust, have not heard them in vain. You have com- plied with the gracious design for which they were sent. You have been alarmed by their threatenings. You have felt grief and shame and self-abhorrence, in view of your sins ; you have renounced them, and returned to your forsaken God, and he has freely forgiven you all your trespasses. But many of you, my hearers, though you have heard and read the same truths, have not been thus affected by them. You have rather irritated the king of Judah and his princes. You have not been alarmed ; you are not now alarmed, when you hear the threatenings of God's word ; and some, who once were so, have ceas- ed to feel alarm. Nor have you felt those emotions 144 THE GUILT OF INDIFFERENCE which the Jews were accustomed to express by rending their garments. You have not been grieved ; you have not been ashamed ; you have not felt self-abhorrence on account of your sins ; nor have your hearts relented in view of God's mercies. No, as certainly as the charge in our text stands recorded against the king of Judah and his princes, so certainly does it^stand record- ed against you in the book of God's remembrance, that though you have heard all his words, yet you were not suitably alarmed, or affected by them ; but listened to them, for the most part, with indifference and unconcern. This charge then we must, as it were, extract from the records of heaven, and press it upon your attention. It is by far the heaviest charge which we have to bring against you, or indeed which can be brought against sinners. That you are moral, in the common accepta- tion of the term, we do not undertake to deny. That you are punctual in attending on the public worship of God, and treat the institutions of religion with apparent respect, I readily allow. That I am under great, very great obligations to your kindness and generosity, I ac- knowledge with gratitude. But still I must press upon you the charge of hearing the word of God with an al- most total indifference, with a most criminal unconcern. 1 call you to witness against each other, that this charge is true. I call upon your own consciences to bear testi- mony to its truth. I call with reverence on the insulted majesty of Leaven, to witness the manner in which his declarations are received in this house, and the little effect which they produce. What sinner is now led by them to fly from the wrath to come ? What individual is now excited by them to ask, What shall I do to be saved ? Where is the individual who is one half so much affected by all that God has said and recorded, as he would be by intelligence that seme temporal calam- ity is impending? The charge is then fully substantia- ted. Heaven and earth, God and men, your own ob- servation and your own consciousnesss, bear testimony to its truth. TO DIVINE THREATENING S 145 And while it^is thus proved in all its length and breadth to be true of impenitent sinners, it is also true, though we hope to a less extent, of many who have pro- fessed repentance. Yes, many who once trembled at the word of the Lord, have almost, if not entirely ceas- ed to tremble at it. Many of the professed servants of God hear his declarations, his threatenings, his warn- ings, even those which are addressed to his church, with feelings very little removed from indifference. Nay, they can see one of his most awful threatenings now ex- ecuting, one of his most terrible judgments now inflict- ing upon us, without laying it seriously to heart. We allude to the almost total withdrawal of his gracious presence and of divine influences, — a judgment, com- pared with which, pestilence, famine, and conflagration, would be mercies. Yes, though we would fain not tell the disgraceful fact in Gath, nor publish it in the streets of Askelon, yet it must be told, fhat the words God, and Christ, and heaven, and hell, and judgment, and eternity, have almost become in this house idle words, without force or significancy ; that the glorious glad ti- dings ofjhe blessed God here excite no joy, and meet with no reception ; that the things which many prophets and kings desired to see, and into which even angels desire to look, can scarcely command an hour's lan- guid attention ; and if God's threatenings are to excite fear, or his glad tidings to inspire joy, they must be pro- claimed elsewhere ; they must be addressed to hearts which have not acquired a more than adamantine hard- ness under the means of grace. And is it indeed come to this ? Is it indeed become a fact, that in this house, where God has so often dis- played his power and grace, where the lighting down of his glorious arm' has so often been seen, and where so many hearts once seemed to bow with reverence before his commands, and drink in with delight his promises, he is now become a cypher, and his word an idle tale ? Is it true that he has, in this favored place, seen himself treated with such indignity, that even his patience and 13 146 THE GUILT OF INDIFFERENCE forbearance could no longer endure it, and he was con- strained to depart ? Yes, my hearers, it is indeed come to this. The glory is departed. The gracious pres- ence of God, which once rilled this house, and almost made itself visible, is withdrawn, and its departure will be final, it will never return, unless we become more suitably affected by the contents of his word, and by a recollection of the sins which have constrained him to forsake us ; for his language respecting them who treat him, as we have done, is, I will go and return to my place, until they acknowledge their offence and seek my face. But we shall never acknowledge our offence, till we are convinced of it; we shall never be convinced of it, till it is set clearly before us, in all its blackness and enormity, and with all its aggravations. This therefore I have of late frequently attempted to do ; attempted it so often, that you are perhaps weary of the repetition and ready to wish that your attention might rather be called to some other subject. But, my hearers, what would it avail, in the present state of things, to call your attention to any other subject ? What subject so- ever is chosen for the theme of a discourse, it must be drawn from the word of God ; and what can it avail to present subjects to you from his word, unless you pay some regard to its authority ; unless you are, at least in Some degree affected by its contents, when they are pressed upon you ? On this often repeated subject I must therefore still insist. It must still be my first, my principal aim and endeavor, to make you sensible of the enormous, the heaven-provoking, heaven-daring wickedness of hearing without emotion the declarations of Jehovah. It is a sin which, however lightly any may regard it, involves in itself all the worst and most provoking sins of which men can be guilty. It involves, for instance, and ex- presses the utmost contempt of God. The man who hears God's threatenings without being afraid, and his kind invitations and promises without being melted, does i^n effect say to his face. I consider nothing which thou TO DIVINE THREATENINGS. 147 canst utter as of sufficient importance to excite the smallest emotion ; neither thy favor nor thy displeasure is of the least consequence to me ; I dread not thy threatenings, I regard not thy promises ; after thou hast said all that thou canst say, I remain perfectly unmoved, and prepared to execute, not thy pleasure, but my own. And if this does not express the utmost contempt of God, what can express it ? It is a well known fact, that our feelings toward any being may be estimated, with great exactness, by the regard which we pay to his words, and by the degree in which they affect us. If we feel any respect, or esteem, or affection for a person, we listen to his words with proportionable interest and at- tention ; and if they relate to important subjects in which we are concerned, they will produce some effect upon our minds. On the contrary, if we thoroughly despise any one, all that he can say will be heard with indiffer- ence, and produce no effect upon us. This is so well known, that we cannot insult a man more grossly, we cannot wound his feelings more deeply, than by shewing him that we pay no regard to any thing which he can say ; that all his offers of friendship, all his threatened displeasure, all his arguments and entreaties, are heard by us with indifference and unconcern. No words which language affords, could express contempt of him so effectually. Yet this insult, this greatest of insults, has been offered to the awful majesty of heaven and earth a thousand and ten thousand times, in this very house. And it is offered to him afresh as often as any individual hears his word read or spoken without being affected by it. This sin also involves and indicates the highest degree of unbelief, of that unbelief which makes God a liar. When a man brings us intelligence of most important events, of events in which, if true, we are deeply interested, we cannot tell him more plainly that we disbelieve every thing which he has said, than by remaining perfectly un- affected. If we thus remain, he sees at once that we have no confidence at all in his veracity, or, in other 148 THE GUILT OF INDIFFERENCE words, that we believe him to be a liar. Now the intel- ligence which God communicates to us in his word is, if true, of the very highest, nay of infinite importance. Every man who believes it, feels that it is so r and is af- fected by it in exact proportion to the degree of his be- lief. He then who is but in a small degree affected by God's, word, has but little faith in it, and he who is not at all affected by it, has no faith in it at all. He is as com- . pletely an infidel as any one who ever gloried in the name. Again ; those who hear or read the word of God, without being affected, display extreme hardness of heart. They show that their hearts are absolutely unimpressible by any motives or considerations which infinite wisdom itself can suggest ; that they are of so much more than flinty hardness, as to resist that word which God himself declares to be like a fire, and a hammer, that breaketh the rock in pieces. Such are some of the sins of which they are guilty, who hear without emotion the declara- tions of Jehovah. And we assert, with the utmost con- fidence and solemnity, that three worse sins never pollu- ted the heart of fallen man, or fallen spirit. Three worse sins cannot be found in those regions of final abandonment and despair, where sin, in all its dreadful forms, rages uncontrolled. If any suppose that we ex- aggerate, that we pourtray the sinfulness of hearing God's word without regarding it in colors too dark, let them look into the Scriptures ; and if any thing which is there re- corded can produce conviction in their minds, they will find enough to convince them that we have not been, that on this subject we cannot be guilty of exaggera- ting. They will find multiplied proofs that, in God's estimation, no sin is so abominable as this ; that no sin fills up so soon the sinner's measure of iniquity, or draws down such sure, and swift, and awful destruction upon his head. Look, for example, at the old world. It was corrupt, it was filled with violence, every imagination of the thoughts of man's heart was evil only, and that con- tinually. Yet God still bore with it ; for its inhabitants TO DIVINE THREATENINGS. 149 had not yet heard his messages with indifference. A day of grace, a space for repentance, was therefore afforded them. Noah, a preacher of righteousness, was sent to reprove them for their sins and to warn them of the destruction which was impending, and which would fall unless they repented. But they would not repent ; they were not alarmed, they heard the warnings of Noah with indifference and unconcern ; and this God could not bear ; this sealed their doom, and the flood came and destroyed them all. Look next at God's ancient people in the days of Jer- emiah and his cotemporary prophets. They had for ages been guilty of every other sin which tended to pro- voke God to jealousy. They had forsaken him to wor- ship idols ; they had polluted his temple with their idolatrous abominations 5 they had offered their children in the fire to Moloch 5 and what their character and con- duct were in other respects, we may learn from God's own description of it : Your hands are defiled with blood, and your fingers with iniquity ; your lips have spoken lies, and your tongue muttered perverseness. None calleth for judgment, nor pleadeth for truth ; they trust in vanity and speak lies, they conceive mischief and bring forth iniquity ; their feet run to evil, and are swift to shed innocent blood ; and judgment is turned away backward, and justice standeth afar off, for truth is fall- en in the street and equity cannot enter. Now could any nation be in a worse moral and religious, state than this ? Yet all this God bore with, for years he bore with it. He sent them more highly gifted prophets, more faithful reprovers ; and if they would have listened to these reprovers and turned from their iniquities, he would have forgiven all. But Jeremiah and other prophets had warned them, in vain ; when God had caused all his threatenings to be written in a book and read in their ears, ' and saw that they were not afraid, neither rent their clothes, he could bear with them no longer, but gave them up to speedy and terrible destruction. Read the writings of Jeremiah and the other prophets of that age, 13* 150 THE GUILT OP INDIFFERENCE and you will find that the unconcern with which they regarded God's reproofs and threatenings, are mentioned far more frequently than any of their other sins, as the immediate causes of their ruin. Once more ; look at the Jews in our Saviour's time. From the testimony of their own historian, Josephus, as well as from the writings of the Evangelists, it is evident, that irreligion and every kind of immorality, every spe- cies of crime, prevailed among them in an almost unex- ampled degree. And yet our Saviour says, If I. had not come and spoken to them, they had not had sin. As if he had said, the sin of hearing, with unconcern and un- belief, the messages which I have brought them from heaven, so far transcends all other sins, that, in compari- son with it, they are as nothing, and not worthy even to come into the account. My hearers, this is decisive, this is sufficient. Nothing more need be said to prove that, in the judgment of God, there is no sin like that of making light of his declarations ; that there is no sin which so certainly draws down the most terrible express- ions of his indignation. My hearers, if any of you wonder at this, let me remind you that, in similar cases, we judge in a similar manner. Suppose a son to be- come idle, vicious, profligate ; to be guilty of frequently and grossly disobeying his parents ; to run into every kind of excess ; yet they do not give him up as hopeless, do not disinherit or banish him on account of all this, so long as their expostulations, their entreaties, their tears appear to produce any effect upon his feelings. But when this ceases to be the case, when all which they can say, is heard by him, and all their distress and their tears are seen by him, with perfect indifference, then they despair ; then they say, he no longer regards us as his parents, we have lost all influence over his mind ; there is no reason to hope that our endeavors to effect his re- formation will avail any thing ; let him go from us ; let him follow his own course, since all attempts to restrain him, are vain. Just so our Father in heaven bears and forbears, notwithstanding many gross provocations, so TO DIVINE THREATENINGS. 151 long as bis word produces any effect upon us ; so long as there seems to be the least reason to hope that we shall ever yield to its warnings and admonitions. But when he sees that they are all regarded with indif- ference; that we are neither alarmed by his threat- enings, nor melted by his invitations, then he treats us as he treated Israel of old. Israel, says he, would not hearken to my voice, and my people would none of me : so I turned and gave them up to their own lusts, and they walked in their own counsels. Now, my careless hearers, this sin, this greatest of sins, this sin which has destroyed so many millions of immortal beings, we charge upon you ; the truth of the charge has been sufficiently proved, and you yourselves cannot deny it. Even now many of you are, probably, exhibiting addi- tional proofs of its truth. You have this day heard some of God's most terrible threatenings repeated ; you have heard from his own word that he will execute them with infallible certainty, if you remain in your present state ; and you have now heard how great, how provoking, how destructive a sin it is, not to be alarmed by these threatenings. Yet it is probable, it is, I fear, but too certain, that many of you are not alarmed ; that many of you hear all this with as much unconcern, as the king of Judah and his princes heard the words of Jeremiah's roll. And if this is the case, what willit avail that your dispositions are amiable, that your morals are unimpeach- ed, and that you treat the institutions of religion with some apparent respect. O, what can all these things avail, so long as your hearts are polluted, and your char- acters blackened in the sight of God, by the worst and most provoking of all sins ? Were there any reason to hope that arguments or entreaties would induce you no longer to be guilty of it, gladly would I employ them. I would beseech you no more to tell Jehovah to his face that he cannot make you tremble, that he cannot make you weep, lest he should be provoked to make you trem- ble with evil spirits, and to cast you into outer darkness, where is weeping and wailing and gnashing of teeth. 152 THE GUILT OF INDIFFERENCE We would beseech you to comply with the purpose for which he has caused his declarations to be recorded and placed in your hands, by repenting of your sins, embra- cing the Saviour, and receiving through him a full and gracious pardon. But in vain should I urge these and other considerations drawn from the word of God, so long as that word is regarded by you with indifference. We may go round and round, and assail you on every side, and seek every where for some avenue through which the truth may enter ; but all will be vain, until you learn to revere and tremble at the words of Jehovah. But shall our endeavors, my professing hearers, prove equally unsuccessful with you ? If they do so, they will certainly continue to prove unsuccessful with impenitent sinners ; for as Moses said to God ; Lord, the children of Israel have not hearkened to me ; how then should Pharaoh hear me ? so we may say, If God's own profes- sed servants do not tremble at his word, how can we hope that sinners will tremble ? If it does not lead you to repentance, how shall it lead them to repent ? My brethren, it is painfully affecting, it is in the highest de- gree alarming, to see how little apparent effect is now produced upon this church by appeals which would once have affected it like an electric shock. And it is still more affecting and alarming to see how little we are af- fected by the spiritual judgments under which we are perishing. Were a pestilence raging in this town, we should feel. Were half its habitations involved in one conflagration, we should feel. Nay, should trade and commerce suffer a stagnation, we should feel. But since we are suffering nothing more than the loss of God's gracious presence and its irreparable consequences, the decline of religion, the prevalence of a moral pestilence, which ends in the second death ; and the spreading of a conflagration in which immortal souls are consumed, we seem to forget that we have any cause for sorrow and alarm. My brethren, these things ought not so to be ; and let me add, so they must no longer be. If you ever did feel anything, if you ever expect to feel anything, TO DIVINE THREATENING^. 153 now, now is the time to feel, and not to feel only, but to act. In Christ's name I say to you, Whosoever hath an ear, let him hear what the Spirit saith ' to the churches. In his name 1 say to you, Either cease to call me Master and Lord, or treat me as such by hearing and obeying my words. I charge every declining professor before God and the Lord Jesus Christ, and as he will answer it at the judgment day, to remember from whence he has fallen, and repent, and do his first works ; and to recol- lect in a practical manner and with self-application, the declaration of Jehovah, To this man will I look, even to him that is poor, and of a contrite spirit, and that trem- bleth at my word. And to all of every description I say, Hear ye, give ear ; be not proud, for the Lord hath spoken ; and what he hath spoken, he will assuredly perform. Hearken then to the voice of the Lord vour God, before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness. But if ye will not hear it, my soul shall weep in secret places for your pride ; and mine eye shall weep sore, and run down with tears, because of the destruction which is coming upon my people. SERMON XI. The Sin, Danger, and Unreasonableness of Despair. JEREMIAH XVIII. 12. AND THEY SAID, THERE IS NO HOPE J BUT WE WILL WA.LK AFTER OUR OWN DEVICES, AND WE WILL EVERY ONE DO THE IMAGINA- TION OF HIS EVIL HEART. There are two ways, my friends, in which the great enemy and deceiver of men endeavors, and alas ! but too successfully, to effect their eternal ruin. In the first place, he labors, by a variety of artifices, to lull them asleep in false security and presumption. With this view, he leads them to pervert and abuse the gracious promises and invitations of the gospel ; insinuates that God is too merciful to destroy his creatures ; that his threatenings will never be executed, and that all will finally obtain salvation. If he finds any one who can- not be persuaded to believe these falsehoods, he sug- gests to them that religion is indeed important, but that it is unnecessary to think of it at present ; that they have yet sufficient time for repentance, that they are less guilty than many others who have obtained mercy ; and that it will be easy for them to become religious hereafter, and secure a title to heaven before death ar- rives. This method he pursues, principally with the young and thoughtless, and with those who abstain from gross vices, and pay some regard to the externals of re- ligion. By these artifices he induces them to defer re- pentance to a more convenient season ; robs them of THE SIN, DANGER, &C. 155 their most precious opportunities, and leads them farther and farther from God and happiness. In the second place, when these artifices begin to fail, he endeavors to drive men to despair. This method he pursues with the aged, with the openly vicious and abandoned, and with such also as have long enjoyed the means of grace, often experienced, but resisted, the influences of God's Spirit. To such he whispers, that it is too late ; that their sins are too great to be forgiv- en ; that their day of grace is past ; that God has given them up to a reprobate mind, and that there is no mercy for them. Hence he infers that it is in vain for them now to think of religion, or use any means to obtain it ; that, since they must perish it is better for them to plunge into sin without restraint, and enjoy all the hap- piness which the world can afford. Thus he tempted Judas to destroy himself. Thus he tempted those who said, Let us eat and drink, for tomorrow we die ; and thus also he tempted those whose language is recorded in our text. When the prophet, in the name of God, warned them of approaching judgment, and urged them to return from their evil ways ; instead of complying, they despairingly exclaimed, There is no hope ! we will, therefore, walk after our own devices, and we will every one do the imagination of his evil heart. This desperate resolution they executed, and^destruction was the consequence. In a similar manner, there is reason to fear, the temp- ter deceives and ruins some at the present day. It is probable, however, that the number thus ruined is comparatively small. So clearly does the Sun of Right- eousness shine upon us ; so encouraging are the pre- cious promises of the gospel, and so numerous the in- stances in which even the vilest of sinners have obtained mercy, that probably very few finally perish in conse- quence of despondency. The opposite extreme is by far the most ruinous ; for presumption and false hopes destroy, perhaps, hundreds, where despair of obtaining mercy proves fatal to one. Still it is possible that 156 THE SIN, DANGER, AND there may be some among us, whom the tempter has entangled in this snare. It is possible, though unknown to us, that there may be at least one person in this as- sembly, who is saying respecting himself, There is no hope ; I have sinned so long, so often, and with so many aggravations, that I cannot be forgiven ; my heart is so hard, that it cannot be softened ; my mind so dark, that it cannot be enlightened ; my sinful habits and propensi- ties so deep-rooted that they cannot be eradicated ; my attachment to sin and the world so strong, that it cannot be overcome. I fear that I am not one whom God in- tends to save ; my day of grace is over ; should I think of seeking religion, it would be now in vain ; I will there- fore think of it as little as possible, and devote myself to the pursuits and pleasures of the world, while I have opportunity to enjoy them. Now, my friends, if there is only one person present, whom the great deceiver has entangled in this snare, it is our duty to attempt to deliver him from it ; and could we succeed, we should be richly repaid for preaching, not only one, but ten thousand sermons. If there be one such person present, one who feels that what has been said describes his character, let him feel that this discourse is preached on purpose for him ; that to him every word is addressed ; and do you, my Christian friends, who have a hope of glory, pray that the Spirit of God may single him out, and enable him to hear, to hope, and live ; while we attempt to con- vince him, that it is at once sinful, dangerous and un- reasonable, in the highest degree, to despair of God's mercy ; to say that there is no hope. I. To despair of God's mercy is sinful. The ancient divines were accustomed to call despair one of the seven deadly sins. That it well deserves this character, is evident from its nature and effects. It is directly contrary to the will of God. He, we are told, taketh pleasure in tbem that fear him, and hope in his mercy. He must, therefore, be displeased with them that refuse to do this. It is also a great insult to UNREASONABLENESS OF DESPAIR. 157 character of God. It calls in question the truth of his word ; nay it gives him the lie ; for he has told us that whosoever cometh to him, he will in no wise cast out. But the language of despair is, He will cast me out, though I should come to him. It calls in question, or rather denies the greatness of his mercy. He has told us that his mercy is infinite ; that it is from everlasting to everlasting ; but the language of despair is, My sins are beyond the reach of God's mercy, and therefore it is not infinite. It also limits the power of God. He has said. Is any thing too hard for me? With God nothing is impossible. But despair says, There are some things which are too hard for God ; some things which it is impossible for him to perform. It is impossible that he should renew my heart, subdue my will, and make me fit for heaven. Thus despair limits or denies all God's perfections, and, of consequence, greatly insults and pro- vokes him. Despair is also contrary to the Spirit of God. The three principal graces of the Spirit are faith, hope and love. But despair is opposed to them all. That it is opposed to faith in God's promises, we have already seen ; that it is opposed to hope, is evident from its very nature ; and a little reflection will convince us, that it is equally inconsistent with love. To sum up all in one word, despair includes in itself the very essence both of impenitence and unbelief. It contains in itself the essence of impenitence ; for it seals up the heart in a sullen, obstinate, unyielding frame, so that those who are under its influence cannot breathe one penitential sigh, or shed a single penitential tear. This effect it has on the devils. This effect it will produce in all the wicked at the judgment day. Hence it is directly op- posed to that broken heart and contrite spirit, in which true repentance essentially consists. It also contains in itself the very essence of unbelief ; for it shuts up the heart against all the promises of the gospel ; against all the invitations of Christ ; against all the revelations which God has made of his mercy, and represents him as a severe, inexorable, arbitrary tyrant, whom it is vain to 14 158 THE Sm, DANGEH, AND endeavor to please. But unbelief and impenitence are every where represented as sins exceedingly great and provoking to God. How offensive, how provoking, then must be that despair, which includes in itself the essence of both these aggravated sins ! Again ; despair is not only exceedingly sinful in itself, but the cause or parent of many other sins. As hope leads all who entertain it to endeavor to purify them- selves, even as Christ is pure, so despair, the opposite of hope, leads all who are under its influence to wander farther and farther from God, and plunge without re- straint into every kind of wickedness. This effect it had upon Cain. Instead of repenting and imploring pardon of God for the murder of his brother, he de- parted from the presence of the Lord, from all the re- ligious privileges and instruction of his father's house into the land of Nod ; there by plunging into worldly and sin- ful pursuits, he endeavored to mitigate the anguish of his mind, and drive from it all thoughts of God and religion. A similar effect it had upon Saul. Despair of obtaining help from God led him to seek relief from witches and evil spirits, and finally to throw himself on his own sword. Equally awful were its effects upon Judas, whom it led to self-murder, as it probably has thousands since. The reason why despair should thus operate is evident. Take away from men all hope of obtaining any object, ;lnd they will never pursue it, but turn their attention to something else. So take away from men all hope of heaven ; let them be fully convinced that it is not for them, that their day of grace is past, that their doom is fixed, and that repentance will avail nothing to alter it ; and, of course, they will never repent ; for they will feel no encouragement to do it, see no reason why they should attempt it. On the contrary, they will turn their attention to worldly and sinful pursuits, and endeavor by intemperance, or in some other equally dangerous way, to banish all thoughts of God and religion entirely from their minds. And when all their restraints are taken off; when they imagine that nothing will render their situa- UNREASONABLENESS OF DESPAIR. 159 tion better, and that nothing which they may do can make it worse, the corruption of their hearts will have full room and liberty to operate, and will plunge them into every kind of wickedness. II. Despair of God's mercy is dangerous. If it be sinful it must be so ; for all sin is in its nature and ten- dency highly dangerous. But despair of God's mercy is a sin which is .dangerous in the highest degree. When a man gives himself up to this sin, he does, as it were, give himself up to the power and guidance of the devil ; for he voluntarily throws away every thing which can protect or deliver him from the adversary. He throws away his Saviour ; he throws away God's mercy ; he throws away the promises ; he throws away the whole gospel of Christ ; he throws away all hopes and thoughts of salvation, and consequently all endeavors to obtain it ; for while he despairs of God's mercy, it is the same to him as if God had no mercy ; while he despairs of Christ's ability or willingness to save, it is the same to him as if Christ had no power or disposition to save ; and while he believes that the promises and invitations of the gospel are not for him to embrace, it is the same to him as if there were no gospel. All these things, therefore, the despairing sinner throws away ; and when they are gone, what is there left ? to what guide can he commit himself? Nothing remains, but a deceitful, malignant adversary, and a desperately wicked heart, both combined to mislead and destroy him. Yet to the guidance of these two fatal enemies every despairing sinner commits himself. Need any thing more be said, to prove that to despair of God's mercy, is dangerous in the highest degree. III. Despair of God's mercy is no less groundless and unreasonable, than it is sinful and dangerous. 1. In the first place, it is unreasonable to despair of God's mercy, because he continues to you the enjoy- ment of life, and the means of grace. It is true that, with respect to some, the day of grace ends before the close of life, and their lives are preserved only that they 160 THE SIN, DANGER, AND may fill up the measure of their iniquities, and treasure up wrath against the day of wrath. But such persons are given over to a reprobate mind, and left to strong de- lusion, that they may believe a lie. God has said, Let them alone. His Spirit has forsaken them ; conscience does not warn them $ they seldom think of their danger, and are usually much more inclined to presumption than to despair. But we are now addressing those, who do think of their situation, whose consciences do warn and admonish them ; and with respect to such we may gen- erally say, that, while there is life, there is hope ; for is not life a time of probation, a season, of grace, an opportunity given us on purpose to make our peace with God? How unreasonable then, is it to despair of mercy; while this season, this opportunity of obtaining mercy is afforded ; unless you are determined not to improve it. The precious privileges which you enjoy, while this season continues, render despair still more unreasonable. What walls are these which sur- round you ? Are they not the walls of God's house, a place where he has recorded his name, and respecting which he says, Wherever I record my name, there will I meet with you and bless you ? What light is this which shines around you ? Is it not the light of the Sabbath, of the day which the Lord has made, in which we have reason to rejoice and be glad ? What volume is this before you ? Is it not the word of God in which he re- veals his grace and mercy to perishing sinners ? What sound is this which now fills your ears ? Is it not the sound of the gospel which brings life, and peace, and pardon, to all who believe and obey it ? And will you then say, There is no hope, while the walls of God's house encircle you, while the light of the Sabbath shines upon you, while the word of God is before you, and while the gospel of salvation sounds in your ears ? Do they not all conspire to prove, that, though you are prisoners, you are prisoners of hope ; and that there is still hope concerning you, if you will not neglect or put it from you in despair ? UNREASONABLENESS OF DESPAIR. 161 2. The character of God, as revealed in his word, shows that it is unreasonable for you to despair of his mercy. It is true that the description which the Scrip- tures give us of his character, is most perfectly suited to lead you to despair of obtaining his favor by your own works, or of tasting his mercy while you obstinately per- sist in sin. But it is also true, that it is no less perfect- ly suited to excite hope in the breasts of all who see the impossibility of saving themselves ; who feel the burden and fetters of sin, and have the smallest desire to escape from its power. This the psalmist well knew : They that know God's name, says he, that is, they who are acquainted with his character, will put their trust in him. They cannot despair or despond ; they cannot but hope in his mercy. The fact is, that despondency, as well as presumption, arises from ignorance of God. Ignorance of his justice, truth, and holiness, leads to presumption ; and ignorance of his mercy, love, and grace, leads to despair. If we would be kept from both these danger- ous extremes ; if we would at the same time fear him, and hope in his mercy, we must contemplate the differ- ent perfections of his character together, and not view them separately, as we are prone to do. This the method pursued by the inspired writers naturally leads us to do. They very frequently set before us God's justice and mercy, his greatness and ^condescension in the same passage. When to deter us from presumption they declare, that God will by no means clear the guilty^ they tell us in the same verse, that he is merciful and gracious, that we may not despair. When they tell us that God is high, they immediately subjoin, Yet hath he respect unto the lowly. When they inform us that he is a God of vengeance, they are careful to assure us in the same chapter, that he is good to them that trust in him. When they describe him as the high and lofty One, who inhabiteth eternity, they add, he dwelleth with him who is of a humble and contrite spirit, to revive the spirit of the humble, and the heart of the contrite ones. While they declare that the soul that sinneth shall die, they en- 14* 162 THE SIN, DANGER, AND courage us to repent and turn from our sins by the assu- rance, that God has no pleasure in the death of the wicked, but that the wicked turn from his evil way and live. Still farther to secure us from despair, they in- form us, that God is love, that nothing is too hard for him, that his mercy endureth for ever, and that he is a sovereign God who can have mercy on whom he will have mercy. Surely then, the character of God renders it in the highest degree unreasonable to despair of salva- tion, unless we are determined to gO on in sin, or to per- sist in seeking salvation by the works of the law. 3. The grand scheme of redemption revealed in the gospel, renders it still more unreasonable to indulge despair. This scheme God has devised and revealed, on purpose to glorify himself in displaying the unsearch- able riches of his mercy and grace. Here he reveals himself as the God and Father of our Lord Jesus Christ, as the God of all grace and consolation, as a God who so loved the world as to give his only begotten Son to die for its redemption. By the sufferings and death of his Son he is reconciling the world to himself, not impu- ting to the penitent their trespasses. The mountains of guilt and transgression which interrupted the streams of his beneficence are removed, so that they can now flow and are flowing out to us in floods of enlightening, par- doning, and sanctifying grace. None of God's perfec- tions now forbid him to pardon penitent sinners ; for in the scheme of redemption, mercy and truth meet togeth- er, righteousness and peace embrace each other ; God can now be just in justifying those who believe in Jesus. Nay more, his justice, faithfulness, and truth, which once stood in the way of our salvation, now bind him to forgive and save all who confess, and repent of their sins. Surely, then, the gospel of Christ affords sufficient en- couragement to animate the hopes of the most guilty, desponding sinner on earth, and render it in the highest degree unreasonable for any to despair of salvation who are not determined to reject it. UNREASONABLENESS OF DESPAIR. 163 4. The person, character, and invitations of Christ, show in the most striking and conclusive manner, that despair of salvation is unreasonable. When God provi- ded a Saviour for us,- he intended to provide one whose character should be a complete antidote to despair, as- well as to all other evils. Accordingly, the person and character of his Son Christ Jesus are as perfectly calcu- lated, as any thing possibly can be, to banish despair, and excite confidence and hope. He is at once the Son of God, and the Son of Man. He is allied to heaven by his divinity, and to earth by humanity ; and consequent- ly unites in himself every thing that is amiable, admira- ble, or excellent, in the nature of God and in the na- ture of man. Though he is the Son of the Highest, he is not ashamed to be called the friend and brother of the lowest ; nay, he glories in the title of the sinner's Friend. While his infinite wisdom, knowledge, and power, ren- der him able to save even to the uttermost all that come unto God by him, his no less infinite compassion, conde- scension, and love, render him as willing, as he is able to save. To all who believe, he is made of God wisdom, and righteousness, and sanctification, and redemption, His blood, which speaks better things than the blood of Abel, cleanses from all sin. His Spirit can enlighten the most ignorant, subdue the most stubborn and sanctify the most polluted, and break the strongest fetter in which sin and the world ever bound the soul. The streams of his grace flow, free and uncircumscribed, as the light of the sun or the air of heaven. His language is, Let him that heareth come ; and let him that thirsteth come ; and whosoever will, let him come and take the water of life freely ; and whosoever eometh, I will in no wise cast out. In short, it is a faithful saying, a true saying, and worthy of universal acceptation and belief, that Jesus Christ came into this world to save sinners, even the chief; and for any one who believes this saying, for any one who contemplates Christ's character, and listens to his invitation, to despair of salvation, is as impossible, as for a man to walk in darkness, who, with open eyes be- 164 THE SIN, DANGER, AND holds the light of the meridian sun. One glimpse of his person and character is life to hope, and death to de- spondency. How unreasonable, then, is it, with such a Saviour before us, for any to despair, unless they are determined to reject him. Lastly ; that it is unreasonable to despair of God's mercy, is evident from the characters of many to whom it has already been extended. Look at Manasseh. He sinned against God above all that were in Jerusalem be- fore him, so that he seemed to have sold himself to com- mit iniquity. In addition to this, he was a murderer, a man stained with many murders ; for we are told that he shed innocent blood very much, till he had filled Jer- usalem from one end to the other. But in his afHiction he humbled himself greatly before the God of his fath- ers, and besought him, and prayed to him ; and God was entreated of him, and heard his supplications. Look at St. Paul. He was a blasphemer, and bloody perse- cutor of the people of God ; one who breathed nothing but threatenings and slaughter against his church, and compelled many of them to blaspheme. Yet he repent- ed and obtained mercy ; and he intimates that mercy was shewed him for a pattern, and encouragement to those who should come after him, to believe in Christ. Look at the Corinthian church. Some of you, says the apostle to them, were fornicators, and idolaters, and adulterers, and thieves, and covetous, and drunkards, and revilers, and extortioners ; but, he adds, ye are washed, but ye are justified, but ye are sanctified, in the name of our Lord Jesus, and by the Spirit of our God. Such, my friends, are some of the instances re- corded in the Bible, in which the greatest and vilest of- fenders obtained mercy on repentance. Who then will say, that it is not highly unreasonable for any to despair unless they are determined not to repent ? Who can reasonably say, there is no hope for me, when such char- acters as these, through repentance, faith, and patience, are even now inheriting the promises? UNREASONABLENESS OJ" DESPAIR. 165 Permit me now to ask, my friends, whether any of you are saying this ? Are there any present, who are deterred from seeking salvation by nothing but discour- agement and despondency ; any who are saying in their hearts, We would attend seriously to religion, did we not fear that it will be to no purpose ? If any such there are, they are the very persons whom we now address. You have heard, my irresolute, desponding friends, how sinful, how dangerous, and how unreasonable it is to say, There is no hope. Why then will you say it ? why should you think that it will be vain for you to at- tend to religion ? Will you say, I fear that, though God is merciful, there is no mercy for me ? You have heard that there is mercy for the vilest, if they will repent. Will you say, I fear that I am not one of those whom God means to save? If you are determined to perse- vere in unbelief aud despondency, you have reason to fear this ; but if you begin sincerely to seek after God, you will have reason to hope that he means to save you ; and if you repent and believe the gospel, you may be sure that he does. Will you say, I know not how to begin ; if I study the Bible, it appears dark and difficult to understand ; and when I listen to the preached word, it is the same ? This is because you do not look to Christ for wisdom and instruction. He is able and will- ing to give us his Spirit to lead our minds into all truth. Will you say, I have often resolved and endeavored to be religious ; but my resolutions have been broken ; my endeavors have been vain ; and I fear that, should I make another attempt, it would avail nothing. But your resolutions and attempts were made in dependance on your own strength. It was therefore to be expected that they would fail ; for Christ says, Without me ye can do nothing. But make another attempt depending on his strength, and looking to him for assistance, and it will not be unsuccessful, Will you say, My will is so stubborn, my heart is so hard, and my mind so entapg* led by the love of the world and the fear of man, that I dare not hope for success ? But did not Christ come 166 THE SIN, DANGER, AND to deliver us from this world, to preach deliverance to the captives, to set at liberty them that are bruised ? Has he not done this for thousands already ; and is he not equally able to do it for you ? Will you say, I have difficulties and temptations to encounter, such : as no other person ever had ; and therefore, I fear there is no hope ? Even if this is the case, it affords no reason for despondency ; for Christ is able to remove all dif- ficulties, and overcome all temptations ? Have you not heard that nothing is too hard for him ? Will you say, I know Christ is able to save me ; but I have so often grieved his Spirit, so long neglected his invitations, that I fear he will now afford me no assistance ? But is he not even now bestowing upon you many blessings, not- withstanding this ? Is he not preserving your life, per- mitting you to hear the gospel, and inviting you by his ministers, to come and receive salvation ? If your un- worthiness does not prevent him from bestowing these favors upon you, why should you fear that he will with- hold his assistance in subduing your sins ? Has he not said, Him that cometh unto me I will in no wise cast out ? And now, my desponding friends, what more will you say to justify your despondency ? W r hat moro in- deed can you say ? What can you say of yourselves more discouraging than this, that you are entirely sin- ful, and guilty, and poor, and wretched, and blind, and naked ? True you are so, Christ knows that you are so ; and his language is, 1 counsel thee to buy of me gold, tried in the fire, that thou mayest be rich, and white raiment that thou mayest be clothed. Will you say, I have nothing to buy with ? Christ bestows them without money or price. Permit me to remind you of the value of what he thus bestows. Let me bring down from heaven that reward which he offers to those who embrace him. In this world it is pardon of sins, peace of conscience, peace with God, the restoration of his im- age, joy unspeakable, support under trials, victory over all enemies including death and the grave ; in a word, all good things. In the world to come, it is perfect holi- wNREASONABLENESS OF DESPAIR. 167 ness, full enjoyment, everlasting life, an eternal weight of glory, an immoveable throne, an unfading crown, a state of complete, never-ending, perpetually increasing glory and felicity. Such, my friends, are the rewards set before you. It is yet possible ; nay, there is yet reason to hope, that you may obtain them. And are they not desirable? Are they not worth pursuing? Arise, then ; we call upon you in the name of God, arise, and in the strength of Christ, pursue them. Lose no time in despondency. Say not, There is no hope. We have shewn that you have no reason to say this. If you will persist in saying it, it is only an excuse ; an ex- cuse for neglecting that religion, which you are unwilling to embrace. It is not for want of encouragement, it is for want of a disposition, that you refuse to pursue the one thing needful. Let none then, after this, complain that there is nothing to encourage them. God has given them every thing necessary for their encouragement ; every thing calculated to rouse them from despair. If then any persist in despair, and perish, God will be guiltless, their blood will be upon them. But while we are attempting to justify God, and leave sinners without excuse ; and while we would do every thing in our power to encourage the desponding and support the weak, it is also necessary to guard against the perversions of such as would derive^ from it encour- agement to hope for heaven while they continue in sin. It is possible that some present may be hardened in their presumption by the very means which have been em- ployed to keep others from despair. They may say, since there is so much reason to hope, and since it is so wrong to despair, we will hope for the best, and not de- spair of salvation, though we should continue a little longer in sin. If any are saying this, if any are thus poisoning themselves with the waters of life, I do most solemnly protest against this perversion, this abuse of the grace of God, and warn them of its danger. This is what the apostle calls making Christ the minister of sin, and turning the grace of God into wantonness ; and the 168 THE SIN, DANGER, &C end of those who are guilty of it will be according to their works. They can derive no excuse for doing this from what has been said ; for not a syllable has been uttered which tends, if rightly understood, to afford the smallest hope or consolation to. those who persist in im- penitence and unbelief. If any such still pretend, from what has been said, to hope in God's mercy, I would remind them of the words of the apostle ; Whosoever hath this hope in him, purifieth himself, even as Christ is pure. SERMON XII. The Stubborn Sinner submitting to God, JEREMIAH XXXI. 18, 19, 20. I HAVE SURELY HEARD EPHRAIM BEMOANING HIMSELF THUS J THOU HAST CHASTISED ME, AND I WAS CHASTISED, AS A BULLOCK US- ACCUSTOMED TO THE YOKE : TURN THOU ME, AND I SHALL BE TURNED J FOR THOU ART THE LORD MY GOD. SURELY, AFTER THAT I WAS TURNED, I REPENTED ) AND AFTER THAT I WAS IN- STRUCTED, I SMOTE UPON MY THIGH : I WAS ASHAMED, YEA, EVER" CONFOUNDED, BECAUSE I DID BEAR THE REPROACH OF MY VOUTH. tS EPHRAIM MY DEAR SON ? IS HE A PLEASANT CHILD ? FOR SINCE I SPOKE AGAINST HIM, I DO EARNESTLY REMEMBER HIM STILL : THEREFORE MY BOWELS ARE TROUBLED FOR HIM J I WILL SURE- LY HAVE MERCY UPON HIM, SAITH THE LORD. These verses, my friends, may be considered as an epitome or abridgment of the book from which they are taken. The obstinate wickedness of- the Israelites, the dreadful calamities which it brought upon them, and the happy effect of those calamities in leading some of them to repentance, and thus preparing them for pardon, are here briefly, but clearly and most affectingly described. In this description, my friends, we are deeply interested ; for since the human heart, the nature and effects of re- pentance, the character of God and the methods of his proceedings, are ever essentially the same, it is evident that every thing which is recorded in Scripture respect- ing these subjects must be in a greater or less degree applicable to us. In our text each of these subjects is more or less distinctly brought into view. It describes three things, with which it is necessary that we should he 15 170 THE STUBBORN SINNER acquainted, and which we propose particularly to con- sider in the following, discourse. I. We have here a description of the feelings and conduct of an obstinate impenitent sinner, while smarting under the rod of affliction. In this situation he is like a bullock unaccustomed to the yoke ; wild, unmanageable, and perverse. Such, by his own confession, was Eph- raim, when God began to correct him. For the iniquity of his covetousness was I Wroth and smote him, and he went on frowardly in the way of his heart. Such were the inhabitants of Jerusalem. Thy sons, says the proph- et to her, have fainted ; they lie at the head of the streets, like a wild bull in a net, — that exhausts his strength in fruitless struggles to free himself. Such too was Paul, when first arrested by conviction. From the language in which Christ addressed him, it appears that he felt disposed to struggle and resist, like a stubborn bullock that kicks at the goad, and thus wounds him- self, and not his master. And such, my friends, by na- ture are all mankind. Man, says an inspired writer, is born like a wild ass's colt. His proud, wayward tem- per, fond of liberty and unwilling to yield, renders it hard for him to submit, and exceedingly difficult to sub- due him. Hence his heart is frequently represented by the inspired writers, as being froward and perverse. To describe him in one word, he is stout hearted. He not only possesses this temper, but glories in it, — as a proof of courage, independence, and nobleness of mind ; while to confess a fault, solicit pardon, submit to correction, or yield to the will of another, are viewed by him as marks of disgraceful weakness and pussillanimity. That such is the natural temper of man, must be evi- dent to parents and all others, who are concerned in the education of children. How soon do they begin to dis- cover a perverse and stubborn temper, a fondness for independence, and a desire to gratify their own will in every thing ! and what severe punishments will they often bear, rather than submit to the authority of their parents and instructers ! This disposition, so strong in us SUBMITTING TO GOD. 171 by nature, " grows with our growth, and strengthens with our strength and to subdue it, is the principal design of all the calamities with which we are in this world afflicted by our heavenly Father. As the disease is constitutional, inveterate, and, unless removed, fatal, the afflictions which he makes use of as remedies are va- rious., complicated and severe. Sometimes he afflicts sinners by taking away their property and sending pov- erty, as an armed man, to attack them. With this, among other punishments, he threatens the Israelites who in our text are spoken of as an individual : I will hedge up thy way, says he, with thorns, and make a wall that thou shalt not find thy paths ; and I will take away my corn in the time thereof, and my wine in the season thereof, and will destroy her vines and fig-trees, and cause her mirth to cease. At other times he corrects us by depriving us of our relatives, who rendered life pleasant, by sharing with us its joys, or helping to bear its sorrows. To use the language of Scripture, he re- moves our friends into darkness, kills our children with death, or takes away the desire of our eyes with a stroke. If these afflictions do not avail, he brings the rod yet nearer, and touches our bone and our flesh. Then the sinner is chastened with pain upon his bed, and the mul- titude of his bones are filled with strong pain ; so that his life abhorreth bread, and his souf dainty meat. His flesh is consumed away, and his bones, that were not seen, stick out ; yea, his soul draweth near to the grave, and his life unto the destroyer. All these outward af- flictions are also frequently accompanied with inward trials and sorrows, still more severe. Conscience is awakened to perform its office, and fills the soul with ter- ror, anxiety, and remorse. A load of guilt, a sense of God's anger, fears of death and judgment, and the tu- multuous workings of passion, pride, enmity, and unbe- lief, torture and distract the mind and render it like the troubled sea which cannot rest, whose waters cast up mire and dirt. These are the arrows of the Almighty mentioned by Job, which enter the soul, the poison of THE STUBBORN SINNER which drinks up the spirits, as a fiery dart thrust through the body dries up the blood. To these terrible afflic- tions Solomon alludes, when he says, The spirit of a man may sustain his infirmity, but a wounded spirit who can bear? Now when God visits impenitent sinners with these afflictions, they usually murmur, struggle, and reluctate, like a stubborn bullock unaccustomed to the yoke, or a wild bull entangled in a net. This indeed is not always , the case. Sometimes they continue stupid, careless, and unconcerned, because they do not realize that it is God who afflicts them ; but like the Philistines, when punished for detaining the ark, suppose that it is only a chance that has happened to them, with which God has nothing to do. At other times, they flatter themselves that God is correcting them for their good, as he does his children, not in anger but in mercy ; and this ground- - less opinion, combined with a fear of provoking him to punish them still more severely, often produces a kind of selfish, slavish resignation to his afflictive dispensa- tions. In addition to this, it may be observed, that, af- ter along series of very severe, and overwhelming ca- lamities, sinners sometimes become so dejected and depressed, and their spirits are so much worn down by constant suffering, that they have no longer any strength to struggle or resist ; but sink into a desponding, melan- choly frame, and appear to submit to affliction because they cannot help it. But though their stony hearts are thus seemingly broken, yet they are not turned to flesh, but like the fragments of a broken stone remain hard and stony still. They feel something like sorrow for the sins which drew down afflictions upon them ; but it is that worldly sorrow, mentioned by the apostle, which worketh death. But if we except these instances, which are rare, whenever an impenitent sinner realizes that it is God who afflicts him ; that he does it in anger, and that he will perhaps never pardon him, he will invariably, like Epbraim, repine and struggle, and rebel, under af- flictions, and will not unfrequently, like the persons men- SUBMITTING TO GOD. 173 tioned in the Revelation, blaspheme God - because of his plagues. This perverse and rebellious temper manifests itself In a great variety of ways, as persons' circumstances, situation, and dispositions vary. Sometimes it displays itself merely in a refusal to submit, and a sullen, obstinate perseverance in those sins which caused the affliction. Thus it was with those of whom it is said, They cry not when God bindeth them ; that is, they were like sullen, obstinate children, who scorn to reform, or weep, or cry for pardon, when their parents correct them. Of such too the prophet speaks, O Lord, says he, thou hast stricken them, but they have not grieved ; thou hast consumed them, but they have refused to receive correction ; they have made their faces harder than a flint, they have refused to return. At other times, im- penitent sinners manifest their rebellious dispositions under the rod by flying to the world for comfort, and plunging with increased eagerness into its pleasures and pursuits, instead of calling upon God, agreeably to his command, and repenting of their sins. Thus it was with those who, when they were corrected, said, Let us eat and drink, for tomorrow we die. With others ti is disposition displays itself in a settled formal endeav- or to frustrate the will of God by sinning against him with a high hand, in open contempt of all his inflictions and threatenings. Of such the prophet Isaiah speaks : Ephratm and the inhabitants of Samaria say in the pride and stoutness of their hearts, The bricks are fallen down, but we will build with hewn stone ; the sycamores are cut down, but we will replace them with cedars ; as if they had said, God has taken away one idol, but we will set up another in its stead ; he has punished us for one sin, and instead of renouncing it we will practice many. But the perverse unreconciled disposition of impenitent sinners most frequently appears in the in- crease of hard thoughts of God, and proud angry feel- ings towards him, as if he were severe, unmerciful, or unjust. What have I done ? the unbumbled, corrected 15* 174 THE STUBBORN SINNER sinner often says in his heart, what have I done to de- serve all these afflictions ? Why must God needs pun- ish me so much more than he does many others, who are as bad or worse than myself? Why did he take away that property which I had honestly acquired by so much care and labor, and which was necessary for the sup- port of my family ? What advantage can result from the death of the friend, the child, the wife, whom I have lost ? Why can he not suffer me to enjoy at least a little peace> and not follow me with one affliction after another, as if he delighted in tormenting me? Or if I must be afflicted, why does he not sanctify my afflic- tions, and afford me those religious comforts and sup- ports which I see many others enjoy ? How can it be that he is either, just or good, when his conduct appears so partial, and he suffers the world to be so full of mis- ery ! And, as if all this were not sufficient, I am told that, if I do not repent and believe, if I do not do some- thing which 1 cannot do, I must not only be wretched here, but lie down in sorrow and be miserable forever ? If this is true I will have nothing to do with such a be- ing. Why did he create me ? I did not wish him to do it, and all I ask of him now, is, that he would take away my existence, and let me sink into nothing again, that I may at length find an end of suffering and sorrow. If this cannot be, if he must needs create me and keep me in being, why did he give me such a heart as I have ? and if he dislikes it, why does he not take it away and give m e a better ? Thus, my friends, does the proud, self-justifying heart of the afflicted, impenitent sinner, often rise against God, and quarrel with and condemn the Almighty ; and when conscience is awakened to convince him of his guilt, alarm his fears, and lead him to think that there may possibly be a future state of endless punishment, and that he must submit and be reconciled to God, if he would avoid it, he endeavors in every conceivable way, to banish this salutary conviction from his mind, labors to persuade himself that there is no danger, that all SUBMITTING TO GOD 175 will be saved ; or that, if some perishj he shall not be among the number. If he cannot persuade himself to believe this, and his fears still follow him, he begins to look round for some other way of esckpe ; one moment he wishes there was no God, that he was not such a God as he is, or that he could deceive, escape from, or get above him. But the next moment he sees that all these wishes are vain. Now he hopes thijt the Bible may not be true ; but soon something whimpers that it is, and his fears return. Thus perplexed, and distressed, like a bullock unaccustomed to the yoke, Hie struggles, wea- ries, and torments himself, and tries^ in every possible way to throw of his burden, escape frpm the heavy hand of God, and regain liberty and peace. 1 A dreadful state of mind indeed ; for woe to him that! striveth with his Maker. My friends, do any of you \uow any thing of this state by experience ? If so, you raay perhaps listen with interest to some observations on me II. Part of our text, in which we have a description of a penitent, humbled, broken-hearied sinner, con- fessing and lamenting his sins. Whjit Ephraim was, when God began to correct him, we have already seen* Let us now contemplate the new vi^ws and feelings which, through divine grace, his afflictions were instru- mental in producing. The person is the same ; the character only is changed. 1. We here find the once stubborn and rebellious, but now awakened sinner deeply convinced of his guilt an d sinfulness, and deploring his unhappy situation. It is good for a man, says an inspired writer, to be afflicfc- ed, and to bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him ; he putteth his mouth in the dust, if so be there may be hope. This happy effect affliction seems to have pro- duced upon Ephraim. We no longer see him in the seat of the scorner, and setting his mouth against the heavens. No ; he sits alone, and puts his mouth in the dust. His murmuring, repining tongue is silent, or is employed only in confessing and bewailing his sins. He 176 THE STUBBORN SINNER still complains indeed, but it is of himself and not of God. He acknowledges the goodness, condescension, and justice of God in correcting him. Thou, O Lord, says he, hast chastised me. The word here rendered chas- tise, signifies to ccrrect as a father. He next reflects with shame, grief, and self-abhorrence on the manner in which he had treated this fatherly correction. Thou hast chastised me, and I was like a bullock unaccustom- ed to the yoke. His obstinate perverseness and impiety in rebelling and murmuring against the correcting hand of God, seems to have been the first sin of which he was convinced. This is very frequently the case with other penitents. Perhaps more are convinced, of sin, and brought to repentance, by reflecting on their impi- ous unreconciled feelings under affliction than by re- flecting on any other part of their sinful exercises. Such feelings have indeed a powerful tendency to shew the sinner, what he is naturally very unwilling to believe, that his heart is enmity against God, and that reconcili- ation is indispensably necessary. Nothing can convince us of this truth, but our own experience of the enmity and opposition of our hearts. Let a man but be left to feel this for one hour, and he will never doubt again whether he is by nature an enemy to God. But though convic- tion of sin often begins, it never ends with this ; but from this fountain the convinced sinner traces back the streams of depravity flowing through his whole life. Thus it was with Ephraim. From contemplating the enmity of his heart, while under the rod, he proceeds to look back to the sins of early life. Once he probably justified himself and gloriedjn them. But now he justly con- siders them as his shame and reproach. I was ashamed, says he, yea, even confounded, because I did bear the reproach of my youth. All the follies of his childhood, youth, and riper years, which had drawn down the judg- ments of God upon him, rush at once upon his mind, and overwhelm him with shame, confusion, and grief. Wretch that I am, we may consider him as exclaiming, what have I done ? To what a wretched situation has my inexcusable folly and wickedness reduced me ! How SUBMITTING TO GOD 177 early did I begin to rebel against my Creator and Pre- server ; how soon begin to consider the Sabbath as a weariness, to neglect the word of God, to cast off fear and restrain prayer before him ? How did I waste the season of childhood in vanity and folly ! With what infatuated eagerness did I plunge into sinful pleasures and pursuits instead of remembering my Creator in the days of my youth ! With what stupid idolatry have I worshipped creatures and the world, and feared their frowns and desired their smiles more than the anger or the favor of God. How have I wasted my time, abu 5 - sed my talents, misimproved opportunities, slighted di- vine calls and invitations and thus rendered the precious gift of existence a burden almost too heavy to bear. And when my indulgent heavenly Father, instead of cut- ting me off as I deserved, condescended to correct me for my good, how did my proud and stubborn heart rise and murmur against his dispensations. He has indeed nourished and brought me up and corrected me as a child, but, alas, in return I have only rebelled against him. What then do I do not deserve ? What punish- ment may I not expect? In all my afflictions he has punished me less than my iniquities deserve ; and should he cut me off, and render me miserable forever, I must acknowledge the justice of his dispensations ; for I have sinned, what shall 1 do, O thou Preserver of men ? Such, my friends, were probably the reflections of Ephraim, and such will be the reflections of every af- flicted sinner, when he is brought to contemplate his own character and conduct in their proper light. 2. In the second place, we find this awakened afflic- ted sinner praying. Convinced of his wretched situation and feeling his need of divine aid, he humbly seeks it from his offended God. Turn thou me, and I shall be turned, for theu art the Lord my God. This prayer nearly resembles those which we hear from the lips of other penitents in different parts of Scripture. O Lord, says the psalmist, open thou my lips, and my mouth shall shew forth thy praise. Bring my soul out of pris- 178 THE STUBBORN SINNER on, that 1 may praise thy name. Draw us, and we will run after thee. Enlarge our hearts, that we may run the way of thy commandments. These petitions plainly intimate that those who utter them feel entangled, fetter- ed, or imprisoned, and unable to get free. Like the apostle, they are brought into captivity by the law of sin, so that they cannot do the things that they would. Thus it was with penitent Ephraim. He felt the need of a thorough conversion ; he longed to turn from sin and self and idols, to God with his whole heart ; but guilty fears, unbelief, and remaining sin kept him back. He knew not that the great work was already perfoijmed ; he considered himself as still a guilty, unconverted sin- ner ; a body of death pressed him down, and filled him with desponding fears, from which he could not escape. He felt that without divine assistance he could do nothing ; and therefore, like a helpless captive, breathes a short, but fervent prayer for help. Turn thou me, says he, and I shall be turned. Observe,/or what he prays ; not that his afflictions may be removed, but that they might be sanctified ; not that he might be delivered from pun- ishment, but turned from sin to God. Observe also how he prays. He pleads nothing of his own as a reason why he should be heard. He does not, like the proud pharisee, thank God that he is not like other men. He mentions no good works, no worthiness, no resolution of amendment, in order to obtain the divine favor. His only plea is drawn from the character of the being whom he addressed, Turn thou me, for thou art the Lord my God. As if he had said, Thou art Jehovah, infinite in power, wisdom, and goodness, and art able to turn me ; thou art also my God, my Creator, to whom I ought to turn. To thee I surrender myself; I would be in thy hands, as clay in the hands of the potter. O thoroughly subdue my stubborn heart, and fashion me according to thy will. In a similar manner, and for similar blessings will every penitent sinner pray. Whatever his charac- ter may have formerly been, as soon as he repents it will be said of him, Behold he prayetb. Though he once SUBMITTING TO GOD. 179 perhaps proudly fancied that he could help himself, and felt not the need of prayer, he now feels the truth of God's declaration, O sinner, thou hast destroyed thyself ; but in me is thy help. He will also, like Ephraim, pray to be delivered from sin, rather than from punishment ; and since the only way of access to God is through Christ, he will present all his petitions in his name, cry- ing, Not for my sake, O Lord, but for thy Son's sake, pardon thou mine iniquity, for it is great. Turn thou me, and I shall be turned ; draw me, and I shall run after thee ; Open thou my lips, and my mouth shall shew forth thy praise. 3. In the third place, we find this corrected, mourn- ing, praying sinner reflecting upon the effects of divine grace in his conversion. Surely, says he, after I was turned I repented, and after that I was instructed I smote upon my thigh ; T was ashamed, yea, even confounded, because I did bear the reproach of my youth. It is worthy of remark, my friends, how soon the answer fol- lowed the prayer. In one verse, we find Ephraim call- ing God to turn or convert him. In the very next, we find him reflecting upon his conversion and rejoicing in it. And what were the effects of this change, thus sud- denly produced by divine grace ? The first was repen- tance. After I was turned, I repented. No man, my friends, truly repents, till he is converted or turned from sin to God ; and every one who is really converted, will thus repent. He then begins to hate the sins which he formerly loved, and mourns over them with Godly sor- row and brokenness of heart. And as no man can prac- tice that which he hates, and for which he mourns, the real penitent will bring forth fruits meet for repentance, by confessing and renouncing his sins ; making all the reparation in his power to those whom he may have in- jured, and diligently practising every good work. The second effect of conversion in this case was, self loathing and abhorrence. He hated and abhorred, not only his sins, but himself for committing them. After I was in- structed, says he, I smote upon my thigh. I was asha- 180 THE STUBBORN SINNER med, yea, even confounded. The gesture, by which penitent Ephraim is here represented as expressing his self-abhorrence, is frequently mentioned in the Scriptures as indicating the strongest emotions of grief and holy in- dignation. Son of man, says Jehovah to the prophet Ezekiel, smite with thy hand,and stamp with thy foot, and cry, alas, for all the evil abominations of the house of Isra- el. In a similar manner penitent Ephraim expresses his abhorrence of his own former sins ; and thus in the New Testament we find the humble publican smiting upon his breast in token of indignation against himself, while he cries, God be merciful to me a sinner. Still farther to ex- press his grief and shame, the penitent adds to the most significant actions the most expressive words. I was ashamed, says he, yea, even confounded because 1 did bear the reproach of my youth. My friends, should a man make use of such gestures, and employ such lan- guage at the present day to express his self-abhorrence for sin, he would by many be thought insane ; and I doubt not that there are some present, who do not be- lieve that any person, unless he has been guilty of the blackest crimes, can sincerely adopt such language, or entertain such feelings respecting himself. But, my friends, every real penitent does entertain such feelings respecting himself — his past conduct, and can with the utmost sincerity adopt the strongest expressions of self- abhorrence which language affords. Not only so, but he finds all language far too weak to describe what he feels on account of his sins. Whatever men may think of him, and however exemplary his conduct toward them may have been, he does in fact consider him- self as guilty of the blackest crimes ; for in his view no crimes committed against a fellow creature can equal the rebellion, ingratitude and impiety which he has in his heart committed against God. Hence, like penitent Ephraim, he is ashamed and confounded when he reflects on his past conduct; and, like the repenting Jews, loathes himself for his iniquities and abomina- tions. SUBMITTING TO GOD. 181 And now, my friends, consider a moment what a change is here. He who was once like a bullock unac- customed to the yoke, wild, sullen, unmanageable, and perverse, his mouth filled with murmuring complaints, and his heart with pride, unbelief, and opposition to God, now quiet, docile, and submissive, sits like a little child at the feet of his heavenly Father, which he bathes with penitential tears, while with a broken heart and a filial spirit he looks up and cries, Turn thou me, and I shall be turned, for thou art the Lord my God. — Is Ephraim my dear son ? Is he a pleasant child ? My friends, is not this indeed a new creature ? May not such a change be called being born again ? What blessings are afflic- tions, when they are the means of producing it ? III. We proceed now to consider the third object here described, viz. a correcting, but compassionate and pardoning God, watching the result of his corrections and noticing the first symptoms of repentance, and ex- pressing his gracious purposes of mercy respecting the chastened penitent sinner. In this description God rep- resents himself, First, as a tender Father solicitously mindful of his penitent afflicted child. Is Ephraim my dear son? Is he a pleasant child ? that is, according to a common mode of expression, is he not so ? Jor since I spoke against him I do earnestly remember him. ' My friends, when God speaks against us, and seems to afflict us as an enemy, he does not forget us. On the contrary, he is then more mindful of us than at any other time. As a kind earthly Father, after he has corrected a child for any fault carefully watches him to see what effect the correction produces ; so our heavenly Father remem- bers and watches over us in seasons of adversity and affliction, to see if we shew any disposition to return to him. He not only remembers, but earnestly and affec- tionately remembers us. How powerfully should this urge us constantly and affectionately to remember him at such seasons. 16 182 THE STUBBORN SINNER In the second place, God represents himself as listen- ing to his complaints, confessions and petitions. I have surely, says he, heard Ephraim, bemoaning himself. So he does still. As an affectionate parent, after confining a stubborn child to a solitary apartment, sometimes stands at the door without, secretly listening to his complaints, that he may release him on the first symptom of submis- sion, so when God puts us into the prison of a ffliction, he invisibly, but attentively listens to catch the first peni-r tential sigh, and hear the first breathings of prayer which escape us ; and no music, not even the halleluias of an- gels, is more pleasing to his ears, than these cries and complaints of a broken heart ; nor can any thing more quickly or more powerfully excite his compassion. Agreeably, he represents himself, as strongly affected by the complaints of Ephraim : My bowels, says he, are troubled for him. My friends, what astonishing compassion, and love is this, that the infinite Eternal Jehovah should represent himself as troubled and griev- ed for the sufferings of penitent sinners under those af- flictions which their sins had brought upon them ! Cer- tainly nothing in heaven or earth is so wonderful as this ; and if this language does not affect us and break our hearts, nothing can do it. Lastly, God declares his determination to pardon him : I will surely have mercy upon him. He calls me the Lord,, his God, and I will be his God and Father, and freely forgive all his sins. In the same manner, my friends, will he deal with us, if we like Ephraim confess, repent of, and forsake our sins ; for, says the apostle, if we confess our sins, he is faithful and just to forgive us, and to cleanse us from all unrighteousness ; and then though our sins are of a crimson color and a scarlet die, they shall be as wool. Thus, my friends, have we seen a contest between God and an obstinate, impenitent, afflicted sinner, issu- ing, through the submission and repentance of the latter, in a perfect, happy, and lasting reconciliation. In a similar manner must we all be reconciled to God, if we SUBMITTING TO GOB. 18S would not remain his enemies forever, and perish eter- nally as such. Permit me then to improve the subject by asking, are there not some present whose feelings and character resemble those of Ephraim, while he was struggling under the rod, like a bullock unaccustom- ed to the yoke ? You have all, at some period of your lives, been called to drink more or less deeply of the cup of affliction. What then were your feelings, when it was put to your lips ? What are they now, when God corrects you ? When your earthly prospects are blasted, your desires crossed, your hopes disappointed, your friends or property taken away, your health im- paired, and every thing seems to go wrong with you, how do you feel ? Above all, how do you feel, when your fears are excited respecting death, and judgment, and you see no way of escape ? Are your minds nev- er like the troubled sea, which cannot rest ? Do your hearts never feel disposed to rise against God, as a hard master ? Do you not at times feel much of a murmur- ing, repining, discontented temper, and wish that it were in your power to order events differently ? In a word, when afflictions or fears of future misery press hard upon you, do you sometimes feel like a wild beast entangled in a net, or a bullock unaccustomed to the yoke? If not, have you not continued hard and impenitent under your afflictions, instead of endeavoring that they might be sanctified. If so, you are certainly striving with your Maker, and your character resembles that of Ephraim before his conversion ; and unless like him you become reconciled to God, you must perish ; for woe to him that striveth with his Maker. If you ask, How are we to be reconciled? you may learn from his example. If like him you bemoan your wretched, lost condition, hate, and renounce, and mourn over your- sins ; feel ashamed and confounded before God, and sincerely pray for sanctifying, pardoning grace, you will most certainly like him be pardoned and accepted. In no other way can a reconciliation be effected. In no other way can you possibly escape from the wrath to 184 THE STUBBORN SINNER, &C. come. You must be reconciled to God's holiness and justice ; for never, never can he be reconciled to your sins. Sin is the only ground of contention. Do but re- nounce sin, and all will be well. To induce you to do this and be reconciled to God, consider the representa- tion which he gives of himself in our text. Notwith- standing all your sins, he earnestly and affectionately re- members you still. He is now, as it were, listening and waiting to hear your complaints, petitions, and confes- sions ; and if he can but hear from you one truly peni- tential sigh, or see one really penitential tear from your eyes, he will be grieved and troubled for your sorrows, and hasten to answer, comfort, adopt, and pardon you. O, then, let him not wait and listen in vain. If you feel desirous, but unable to return, cry unto him, Turn thou me, and I shall he turned ; and when you retire from this house to your closets, let him have reason to say respecting each one of you by name, I have surely heard him bemoaning himself; therefore my bowels are troub- led, and I will surely have mercy upon him. Thus* there will be joy over you in heaven, as repenting sin- ners ; you will feel in your own hearts those pure, re- freshing joys which result from reconciliation with God. SERMON XIII. Christ rejects None who come unto Him. JOHN VI. 37. HIM THAT COMETH TO ME, I WILL IN NO WISE CAST OUT. I need not tell you, my friends, that these are the words of Christ ; for who but he would or could utter such words? Who but the compassionate Friend of sinners, the Shepherd, who came to seek and to save that which was lost, would say this ? And who but he, in whom all fulness dwells, could say it ? Who besides has compassion enough, and room enough, to receive and entertain all who will come to him without excep- tion ? But he has both. He can venture to say, If any man thirst, let him come unto me and drink ; for he knows that there is in himself room for any, room for aM ; and that the waters of life, which flow from him, can never be exhausted. And he can also venture to say, Him that cometh unto me I will in no wise cast out ) for he knows the worst who can come, and that his grace is sufficient for the worst. But why did he say this ? Why give us such invitations and assurances ? Because he knew they would be necessary. Because he knew that awakened and convinced sinners would be so much discouraged by their own ignorance, weakness, guilt, and unworthiness, as to need the most gracious and ex- plicit assurances of his readiness to receive them. He knew that, if he made one exception, if he intimated that any one who came to him might be rejected, every 16* 186 CHRIST REJECTS NONE convinced sinner would think himself to be that one, and would not dare to approach him. He was therefore pleased to express his invitations in the most general and encouraging terms which language could afford, exclaim- ing, Whosoever will, let him come, and him that cometh I will in no wise cast out. He had also a farther object in view. He intended to leave those who refused to come without excuse. He intended that, if sinners would perish, their destruction should evidently appear to be owing to themselves and not to him. He intend- ed that no man, who heard the gospel, should have any cause to pretend that he was not invited to share in its benefits. He therefore made his invitations as general and comprehensive as possible, so as to exclude none who did not exclude themselves. And the same rea- son, which rendered it necessary that Christ should give us such invitations and assurances, make it necessary that his ministers should call your attention to them. This I shall now attempt to do. And 1 tell you frank- ly, my friends, what is my intention. It is to persuade you all, if possible, to come to Christ ; and, if you will not, to leave you entirely without excuse in refusing to come. With this view I shall endeavor to show, L What is meant by coming to Christ ? Since Christ is now in heaven, whither our bodies cannot at present ascend, it is evident that by this expression cannot be meant a bodily approach to him. Agreeably, the apos- tle says, Say not in thy heart, who shall ascend into heaven, to bring down Christ from above ; or who shall descend into the deep, to bring up Christ from the dead ; for the word is nigh thee, even in thy mouth and in thy heart. It appears then that coming to Christ is an act, not of the body, but of the mind or heart, so that you may come to him without moving out of your places. When we come to a human friend who calls us, there are two actions performed. The first is an act of the soul, by which we choose or determine to come to that friend. The second is an act of the body, by which we WHO COME UNTO HIM 187 execute the previous determination of the mind. But in coming to Christ there is only one act, an act of the soul ; and this act consists in choosing and determining to forsake every thing else, and to comply with his invi- tations by repairing to him. In other words, coming to Christ is an act of choice, an act by which the soul free- ly chooses him in preference to every thing beside. Are there any who do not understand this ? I will endeavor to be more plain. Suppose that, while your attention is occupied by various interesting objects, you see the dearest friend you have on earth, approaching at a little distance. Your hearts immediately drop the objects which had previously engaged their attention ; and, if I may so express it, spring forward to meet and welcome your friend before he arrives. So when persons come to Christ, their hearts leave the objects with which they had been occupied, fly to him with affectionate desire, and cling to him as the supreme object of their confi- dence and love. They see that he is just such a Saviour as they need ; they are sweetly, but powerfully drawn to him by the attractions of his moral glory and beauty, and feel bound to him by bonds which they have no wish to break. Hence coming to Christ is elsewhere called trusting in him, receiving him, believing in him, and loving him. But it is necessary to observe farther, that all who thus come to Christ come to him in his official charac- ter, as the appointed Saviour, and only Saviour of sin- ners. They do not come to gratify their curiosity, or to quiet their consciences, but to be saved by him from sin and from its consequences. Of course, they come to him as sinners, feeling that they are so, that they are dead in sins, and justly exposed to everlasting wrath. Hence, coming to Christ is called fleeing from the wrath to come, and fleeing for refuge to lay hold on the hope set before us in the gospeL Those who thus come to Christ as a Saviour, apply to him or receive him in all those characters which he sustains in consequence of being a Saviour. They come to him, for instance, as 188 CHRIST REJECTS NONE a prophet or instructer, to be taught. Of course, they feel that they need to be taught; that they are spiritu- ally blind and ignorant, and that there is none who teach- - eth like him. Like Mary they sit at his feet and hear his word with the temper of little children ; they wait upon him for farther communications of divine wisdom and knowledge, and consider his words as a sufficient proof of whatever he may assert. Hence, in the same passage in which he invites the weary and heavy laden to come to him, he also says to them, Learn of me, and ye shall find rest. Hence also, those who come to him are called his disciples, that is, his scholars or pupils. Those who come to Christ come to him also as a priest. A priest is one who, to use the language of the apostle, is ordained for men in things pertaining to God, to offer both gifts and sacrifices for sin ; and at the same time to plead for those whose sacrifices 'he offers, that their sins may be pardoned, and their persons and ser- vices accepted. In other words, he is appointed to make an atonement for sin, and to intercede for sinners. Christ, as our high priest, does both. By once offering up himself, as a sacrifice he has made atonement for sin ; and he ever lives to intercede for all who come to God by him. Those then who come to him in his char- acter of a priest, come as sinners, as those, who feel that they need an atonement which they are unable to make, that they are unworthy to approach a holy God, and that they need an advocate or intercessor to plead for them in the court of heaven, to present their petitions at the throne of grace, and to render their persons and their services acceptable to God. Hence they apply to Christ, believing that he is both able and willing to do all this for them. Again ; all who come to Christ come to him as a King. In this character he sits on the throne of his mediatorial kingdom, giving laws to his subjects, protecting and de- fending them, and subduing their enemies under their feet. Hence he requires all who come to him to take upon themselves his yoke ; or, in other words, to sub- WHO COME UNTO HIM. 189 mit cordially and cheerfully to his government. With this requisition all who really come to him readily com- ply. They joyfully give him the throne of their hearts, submit with delight to his law of love, follow him as their prince and captain, and confide in his power and grace to deliver them from the spiritual enemies by which they are enslaved and which they feel utterly unable to sub- due. It appears then that coming to Christ, is a volun- tary act of the soul, by which it freely chooses Christ in preference to all other objects, and applies to him feeling ignorant, sinful, guilty, weak and helpless, to be taught, saved, and ruled by him alone. We now proceed to show, II. That those who thus come to Christ he will in no wise cast out. The terms, in no wise, are exceed- ingly strong and comprehensive. There is no case, character, or situation, to which they will not apply. But general expressions affect us much less, than those which are addressed to our own particular case. Let us then mention more particularly the cases which the genera! declaration includes. 1. We may consider our Saviour as declaring that none who come to him shall be excluded on account of their age. On the one hand, none shall be excluded because they are too young. It was foretold of him that, when he should come as a shepherd, he should gather the lambs with his arms and carry them in his bosom. Agreeably to this prediction, he not only noti- ced the children who, in the temple, cried, Hosanna to the Son of David ; but took up young children in his arms and blessed them, and said expressly, Suffer little children to come unto me, and forbid them not. Sure- ly then, he will cast out none because they are young. Hear this, ye children ; hear it, little children. Jesus Christ says you may come to him, and that he will not cast you out, if you do come. Many as young as you have come to him, and he never cast out one of them. Come then, my children, to Christ, and cry, Hosanna to the Son of David. On the other hand, none who com© 190 CHRIST REJECTS NONE to him shall be excluded because they are too old. It is true that there are peculiar difficulties attending the salvation of aged sinners, and that few of them probably are saved. But these difficulties are in themselves, not in Christ. They arise solely from their unwillingness to come. Those who come, though at the eleventh hour, are never rejected. In the second place, we may consider Christ as here declaring that none, who come to him, shall be cast out on account of their situation in life. None shall be ex- cluded because they are poor and despised of men ; for Christ gathereth the outcasts of Israel ; his gospel is preached particularly to the poor ; and God has chosen the poor, who are rich in faith, to be heirs of his king- dom. Nor shall honors or riches exclude their posses- sors from the Saviour, if they do not prevent them from coming to him ; for though not many mighty or noble are called, yet some are, and, though hard, it is not im- possible for a rich man to be saved. In the third place, we may Understand Christ as de- claring that none, who come to him, shall be cast out, on account of their ignorance and slowness to learn. He is one who can have compassion on the ignorant, and on them that are out of the way. While he hides himself from the wise and prudent he delights to reveal himself to babes in wisdom and knowledge. His first disciples were exceedingly foolish and slow of heart to understand his instructions. Yet he did not therefore reject them. Nor can ignorance present any obstacle to him who pos- sesses all the treasures of wisdom and knowledge ; who can give eyes to the blind, and hearing to the deaf. In- deed, it is the blind whom he especially promises to guide and instruct. Other instructers may dismiss those who have no capacity to receive instruction ; but this Divine Teacher can impart a capacity, and give an un- derstanding heart. In the fourth place, this declaration warrants us to as- sert that none, who come to Christ, shall be cast out on account of the number, magnitude, or aggravation of WHO COME UNTO HIM. 191 their sins. It is a doubt of this truth, which, more than any thing else, discourages those, who are burdened with conscious guilt, from coming to the Saviour for relief. They acknowledge that he is just such a Saviour as they need 5 but their sins are so great that he will not be their Saviour. They allow that his invitations and promises are as encouraging as possible 5 but doubt whether these invitations and promises are intended for them. It is therefore necessary to insist more particularly on the fact, that none, who come to Christ, will be excluded on account either of their past sins or their present unwor- thiness. Permit me then to ask, do not the words, in no wise, include every conceivable case that can ever occur ? I need not tell you that it is the same as if our Saviour had said, 1 will on no account, on no pretence, for no cause whatever, cast out any one that comes to me. Now is there an individual in this house, who can with the least shadow of propriety pretend, that these expressions do not include him ; that there is any thing in his case, to which this assurance does not extend ? Is it not evident that, should our Saviour exclude any One an account of the number or magnitude of his sins, the declaration in our text would, from that moment, be proved false? And would he utter such a declaration with a view to falsify it ? He^was under no obligation to utter it. He could have no inducement to do so, un- less he intended to fulfil it. He knew what mankind were ; he knew what length many of them would go in sin. Nay more, he foresaw all your sins ; he knew that there would be such sinners as you are, and that you would hear of this declaration. Yet this knowledge did not deter him from making it. What then shall prevent him from fulfilling it ? He is the Amen, the faithful and true Witness, nay the Truth itself, and he has declared that, though heaven and earth pass away, his word shall not pass away; no, not one jot or tittle of it, till all be fulfilled. Sooner then will the earth sink under your feet 5 sooner shall the heavens be wrapped together as a scroll and pass away, than you or any other sinner, 192 CHRIST REJECTS NONE who comes to Christ, will be excluded. And even if he were not truth, if he had no regard to his own word, his concern for his reputation would secure you a favor- able reception. You need not be told, that it is dis- graceful to a person to undertake a work which he is not able to accomplish. Our Saviour himself has taught us this truth. He advises those, who think of profess- ing religion, to sit down first and count the cost, and not act like a man who should begin a work which he was unable to finish. And would he, think you, act contrary to his own advice ? Would he undertake any work without counting the cost ? But he has under- taken to save all that come to him. In the sight of all the holy angels he has pledged himself to do it. He has not only undertaken this work, but he has com- menced it. He has laid the foundation of salvation to his church deep in his own blood ; he has begun to raise the superstructure ; and now, should he in any. one instance, fail, it would, with reverence be it spo- ken, be an eternal disgrace to his character,— -a dis- grace which all his creatures would witness. Nay more, it would bring a blot on the untarnished charac- ter of Jehovah, for he provided this Saviour ; he pro- vided him on purpose for this work ; and, should it be found that he has provided an insufficient Saviour, one who was deficient either in power, in compassion, or in patience, his reputation for wisdom would suffer ; and he would stand chargeable with providing inadequate means for the accomplishment of his purposes. And in fact, my friends, you charge him with this, whenever you plead the greatness of your guilt as a reason for doubt- ing whether Christ be willing to receive you. But for this charge there is no foundation. It will be seen, to God's eternal glory, that he laid help on one that was mighty to save, able to save even to the uttermost. Surely then, you have all the evidence that can be given or desired, that, if you come to Christ, he will never cast you out,- WHO COME UNTO HIM. 193 But perhaps you will say, there must be some excep- tions made to this assertion ; for we are told that there is a sin unto death, a sin against the Holy Ghost, for which there is no forgiveness, either in this world or in the next. Those, therefore, who have committed this sin, Christ will not receive. Say rather, that those who have committed this sin will never come to Christ. Say rather, that there is no repentance, and, therefore, no forgiveness for it. Would they repent, would they come to Christ, even they might be pardoned. But the difficulty, and the only difficulty, is, that they will not. By committing this sin, they grieve away forever the Spirit of God, and of course, see no need of Christ, as a Saviour, feel no desire for his salvation, and therefore will never come to him. Notwithstanding all that is said of the unpardonable sin, it still remains an eternal truth, that no one who comes to Christ, shall on any account be cast out. III. What does this assertion imply ? It is evident that more is implied than is expressed. I scarcely need tell you that it implies, not only that Christ will not ex- clude any, but that he will receive all that come to him ; receive them into his arms, his heart, his church, his heaven ; that he will do all that for them which he came to do for those who trust in him ; that he will enlighten their minds, sanctify their hearts, wash away their sins, and save them with an everlasting salvation. This he will do for you, for every one of you, if you will come to him. Permit me then to apply the subject by pressing eve- ry one present, who has not already embraced the Sa- viour, to come to him without delay. As the mouth of God, and in my Master's name, I invite every one of you to do this. Our Creator, our God has made a great feast, a marriage feast for his Son ; a feast for the entertainment of sinners ; a feast in which all his inexhaustible stores, all the celestial dainties which in- finite wisdom could devise, which Almighty power could create, are set forth. To this feast you are now invi- 17 194 CHRIST REJECTS NONE ted. No tickets of admission are necessary. The Master of the feast stands at the door to receive you, declaring that not one, who comes, shall be cast out ; and as his servant, sent forth for this very purpose, sent especially to you, I now invite you to come. I invite you, children ; for there is a place for you. Leave your toys and follies then, and come to Christ. I in- vite you who are young ; for your presence is especially desired. Leave your sinful amusements and compan- ions then, and come to the Saviour. I invite you who are in the meridian of life. To you, O men, 1 call, and my voice is to the sons of men. Particularly do I in- vite you, who are parents, to come and bring your chil- dren with you to the Saviour's feast. I invite you, who are aged, to come and receive from Christ a crown of glory, which your gray hairs will be, if you are found in the way of righteousness. I invite you to come, ye poor, and Christ will make you rich in faith and heirs of his kingdom. I invite you to come who are rich, and bring your wealth to Christ, and he will give you durable riches and righteousness. 1 invite you, who are ignorant, to come and Christ will impart to you his trea- sures of wisdom and knowledge. I invite you, who possess human learning, to come, and Christ will bap- tize your knowledge, and teach you to employ it in the most advantageous manner. I invite you who are af- flicted to come, for my God is the God of all consola- tion, and my Master can be touched with the feeling of your infirmities. I invite you, who feel yourselves to be the greatest of sinners, to come; for you will find many there, whose sins once equalled your own, novT washed and made white in the blood of the Lamb. I invite you, who have long despised, and who still de- spise this invitation, to come ; for Christ's language is, Hearken to me, ye stout hearted, and far from righte- ousness. And if there be any one in this assembly, who thinks himself overlooked ; if there be one who has not yet felt that this invitation is addressed to him, I now WHO COME UNTO HIM. 195 present it to that person particularly, and invite him to come. And now, my friends, I have done. My directions were to invite to the Saviour's marriage feast as many as I should find. I have accordingly invited all and each of you. I take you to record, as witnesses against each other, that you have all received the invi- tation. I take each of your consciences to record, as a witness against yourselves, that you have been invited, and as a witness for me, that I have discharged my commission. If then any of you do not come, you cannot ascribe it to the want of an invitation. If any of you perish, it will be, not because Christ did not offer to save you ; nor because you did not hear the offer, but solely because you would not accept it. You are, there- fore, left without excuse. I am aware, however, that you will fancy you have an excuse. You will pretend that you wish to come, but are unable. My friends, I know nothing of that* I am not directed to answer such objections. I have nothing to do with them. My busi- ness is simply to preach to you the gospel ; to proclaim to you the glad tidings; to invite you to Christ, and to assure you, in his name, that, if you come, you shall most certainly be received. If you say that you cannot come ; if you can make God believe it ; if you dare go to the judgment seat with this excuse, and venture your eternal interests on its being accepted as sufficient, it is well. But before you determine on this course, permit me to remind you, that God's sentiments, as revealed in his word, differ very widely from yours, with respect to this excuse. He evidently considers your unwillingness, or inability, or whatever you choose to call it, to come to Christ, as your greatest sin. He, once and again, denounces upon you the most dreadful punishments for this very thing. He declares, not only that all who do not believe in Christ shall be condemned, but that they are condemned already. What you con- sider as your best excuse, he considers as your greatest sin. Beware then, my friends, how you make this ex- 196 CHRIST REJECTS NONE cuse. If you are determined on making an excuse, say any thing rather than this. I find in the Bible but one person who made this ex- cuse f but one who attempted to justify himself by pre- tending that he was unable to do what his master re- quired. And what answer did he receive ? Out of thine own mouth will I judge thee, thou wicked and slothful servant. My friends, if any of you venture to make a similar excuse, be assured you will meet with a similar reply. Nor will any excuse be more success- ful ; for Christ has taught us, that those who attempt to excuse themselves, as well as those who directly refuse to come, shall never taste of his supper. Instead, therefore, of seeking for excuses, which will only prove your destruction, let me persuade you rather to comply with Christ's invitations. With this view per- mit me to call your attention to the moral sublimity, the grandeur, the magnificence, which characterize them. Look unto me, and be ye saved, all ye ends of the earth. If any man thirst, let him come unto me and drink. Whosoever will, let him come, and him that cometh I will in no wise cast out. And who is he that dares utter such language as this ? Who dares thus stand in the midst of the world, of such a world as this, a thirsty, perishing world, and invite all, all its dying inhabitants without exception, to come to him and drink the waters of life and salvation ? Can he have room sufficient for such an innumerable multitude ? Has he not reason to fear that his treasures will be exhausted ? Does he know what he says ? Yes, my friends, he does know what he says ; and he may well say it, for in him dwells all the fulness of the Godhead bodily. He has enough, and more than enough, for ten thousand such worlds as this. And, my hearers, this is saying much ; for reflect a moment how much is necessary to supply the wants of a single immortal soul, through time and through eterni- ty. Think how many souls there are, have been, and shall be, in the world. Think of the innumerable crim- inals, criminals of the most abandoned kind, of the mur~ WHO COME UNTO HIM. x 197 derers, the robbers, the conquerors, the blasphemers, the adulterers, the harlots, the impious, hardened wretches who neither fear God nor regard man, that have been, and still are, to be found among mankind. What an ocean of mercy is necessary to wash away their sins, to make the deep crimson white as snow. What an om- nipotence of grace is requisite to fit such wretches for admission into a heaven of spotless purity, and make them holy as God. Yet all such Christ invites, all such he is able to save, all such he would save, would they come to him. Who then can describe, who can con- ceive the ten thousandth part of that grace and mer- cy which must be in Christ ; or of the love which renders him thus willing to scatter that grace and mercy round him upon the worthless and undeserving. Is there not something inexpressibly grand, sublime and affecting in the idea of a being whose fulness enables him, whose generosity prompts to throw wide open the door of his heart, and invite a dying world to enter in and drink and be satisfied, and live forever of a being fro,m whom flows light, holiness, and happiness sufficient to fill to overflowing all that come to him, be their numbers ever so many, their sins and wants and miseries ever so great ; of a being, of whose fulness myriads of immortal beings may drink through a whole eternity without exhausting, or even diminishing it in- the smallest degree. But per- haps, forgetting what has been said in a former part of this discourse, you will say, this fountain is fenced round with a barrier which we cannot pass. The being, who possesses such a fulness in himself, must from his very nature be so great, so glorious, so awful, that we cannot approach him, must be placed on a height which is to us inaccessible. But this conclusion, though apparently natural, is not just ; for all this fulness dwells in a man. Yes, it is the Son of man, who thus brings all heaven down to earth. It is the Son of man, who thus has power on earth to forgive sins, and to save sinners. Nor is it a man, like other men, tinctured with pride, or sel- fishness, or insensibility. No ; it is a man all meekness 17* 198 CHRIST REJECTS NONE and lowliness and gentleness and condescension ; a man who is not ashamed to call us brethren ; a man all made up of invitations, compassion and love ; a man, whose every action, thought, and feeling combines with his lips to cry, Come unto me, all ye that are laboring and heavy laden, and I will give you rest ; a man, who finds more pleasure in saving sinners, than they find in receiving sal- vation ; and who uttered the very feelings of his heart, when he said, It is more blessed to give than to receive. Nor does he, while saying this, display a generosity which costs him nothing. Were this the case, we might the less wonder at the unbounded riches of his liberality. But it is not. The blessings which he offers and dis- penses, inestimable as they are, cost him their full value. They cost thirty-three years' labor of him, who could create a world in six days. Nay more, they cost him his life. He paid the dreadful price in tears and groans and blood, in agonies unutterable. There is not a sin- gle blessing he offers you, O sinner, which did not cost him a pang. He purchased the privilege of offering you those very blessings which you have a thousand times rejected at the price of all that he possessed. Though he was rich, yet for our sakes he became poor. That he might offer you a mansion in heaven, he consented for years to be destitute of a place, where to lay his head. That he might wash you from those sins which made you unfit for heaven, he poured out his blood to the last drop. That you might be delivered from shame and everlasting contempt, he hid not his sacred face from shame and spitting. That you might escape the wrath of God, he bore it in his own person, though he fainted, sunk, and expired under the weight. That you, a malefactor, might live forever, the Lord of life and glory died as a malefactor on the cross. And now he offers you, with- out money and without price, all that cost him so dear. He even beseeches you as a favor to accept it, and will consider the joy arising from your acceptance and salva- tion as a sufficient recompense for all that he suffered in procuring it. Yet this is the being whom you complain that WHO COMJC UNTO HIM. 199 you cannot love. This the friend, to whom you think it hard to be grateful. O, astonishingly blinding, besotting, stupefying influence of sin ! He, who has only to show his face to fill all heaven with rapture, and pour a flood of glory, light and joy through the new Jerusalem, cannot by all his bounties bribe, nor by all his entreaties induce you to love him ; though heaven is the reward of loving, and hell the punishment of rejecting him. And can you indeed be content to remain ignorant of such a being, to remain a stranger, nay, an enemy to him forever ? Can you consent to retain and cherish a heart, which feels no affection, no gratitude for such a benefactor as this ? My friends, I would as soon possess the heart of a mur- derer, of a traitor, nay of a fiend, as a heart which turns cold and insensible from a crucified Redeemer — from bleeding, dying love — from the perfection of moral beauty and excellence. * * * * SERMON XIV. God heard in the still small Voice. 1. KINGS XIX. 11, 12, 13. AND BEHOLD THE LORD PASSED BY, AND A GREAT AND STRONG WIND RENT THE MOUNTAINS, AND BRAKE IN PIECES THE ROCKS BEFORE THE LORD } BUT THE LORD WAS NOT IN THE WIND : AND AFTER THE WIND AN EARTHQUAKE ) BUT THE LORD WAS NOT IN THE EARTHQUAKE : AND AFTER THE EARTHQUAKE A FIRE J BUT THE LORD WAS NOT IN THE FIRE : AND AFTER THE FIRE A STILL SMALL VOICE. AND IT WAS SO, WHEN ELIJAH HEARD IT THAT HE WRAPPED HIS FACE IN HIS MANTLE, AND WENT OUT AND STOOD IN THE ENTERING IN OF THE CAVE : AND, BEHOLD, THERE CAME A VOICE UNTO HIM, AND SAID, WHAT DOST THOU HERE ELIJAH ? In that part of Elijah's history, which is immediately connected with this passage, we have a striking exem- plification of the great truth, that a good man, when God is with him, can do all things, and exhibit almost superhuman excellence ; but that the same person, when God withdraws his secret influence, becomes weak like another man, and can do nothing. In the preceding chapter we see this prophet, unguarded and unassisted by any human power, fearlessly meeting an enraged monarch surrounded by his guards, reproving him for his sins, standing alone in the midst of thousands who thirsted for his blood, putting to death four hundred false prophets before the eyes of their idolatrous sover- eign and protector, and with a voice, like the voice of omnipotence, calling down, first fire, and then water from heaven. Thus he could act while God, by his secret influence, inspired him with faith and courage and zeal. GOD HEARD IN THE STILL SMALL VOICE. 201 But in this chapter we see the same prophet flying with trembling haste from the threatened vengeance of a wo- man, not venturing to think himself safe till he had fled a day's journey into the wilderness, and in a transport of peevishness and impatience wishing for death. Thus he acted when God, to humble him and shew him his own weakness, left him to himself. The unbelief and pusillanimity which he exhibited on this occasion, de- served reproof; and in our text we have an account of the manner in which God reproved him. While he lay trembling and dispirited in a cave of Mount Horeb, he began to perceive the tokens of an approaching Deity. And, behold, the Lord passed by, and a great and strong wind rent the mountains and brake in pieces the rocks before the Lord ; but the Lord was not in the wind : and after the wind, an earthquake ; but the Lord was not in the earthquake : and after the earthquake, a fire ; but the Lord was not in the fire : and after the fire, a still small voice. And when Elijah heard it, he wrap- ped his face in his mantle, and went out and stood in the entrance of the cave. And, behold, there came a voice to him which said, what dost thou here Elijah % My hearers, the manner in which God manifested himself to his prophet on this occasion, resembles, in many respects, the manner in which he now manifests himself to men, when he comes to reprove them for their sins, and thus prepare the way for their conversion and salvation. To trace this resemblance, is my design in the present discourse. 1. When God comes to reprove men for their sins, he usually manifests himself to them, or addresses them, not by his works, either of creation or providence, but by a still small voice. Thus it was in the instance be- fore us. A tempestuous wind, an earthquake, and a fire were perceived by the prophet ; but God was in neither of them. It is, however, necessary to explain this as- sertion, to show in what sense it is said that God was not in the wind, the earthquake, or the fire. It is certain that, in one sense, he was in each of them ; for he is 202 GOD HEARD IN THE every where, working all in all. They were all the ef- fects of his power 9 they were all proofs of his presence, and in all of them some of his natural perfections might be seen. But in another sense he was in none of them. He was in none of them as a reprover or instructer. He spoke from none of them. Neither the wind, the earthquake, nor the fire, said any thing to the prophet respecting his situation, his errors, or his duty. They might all have passed by, and left him as they found him, uninstructed, unreproved. In none of them did he find God, in none of them did he hear his voice. They were rather the precursors, the heralds of the approaching Deity, than the Deity himself. And like heralds they proclaimed, though without a voice, the greatness, the majesty, and the power of him whose heralds they were. Or, like the trumpets which an- nounce the approach of a monarch, they served to ex- cite expectation, and awaken attention. But it was in the still small voice alone, that God manifested his pres- ence to the prophet, as a reprover and instructer. In a similar manner does he still manifest himself to men when he comes to reprove and instruct them. His works continually pass before them, and in one sense he is in all his works. He shines upon us in the sun, he breathes upon us in the air, he supports us in the earth, he stands up before us in every thing which he has made, in every change and event produced by his providence. But in another sense, in the sense of our text, he is in none of these things. He is not in them in such a sense that men perceive his presence. He is not in them in such a sense that men find him there, or hear him speak to them. In a word, he is not in them as an instructer or reprover. For instance, the luminaries of heaven have a thousand times apparently passed over the face of the sky before your eyes ; but with respect to you, God was not in them. You saw him not in the sun, you saw him not in the moon, in the stars. Again, you have all known something of the force of the winds ; you have felt your habitations tremble before the fury of the blast. And STILL SMALL VOICE. 203 not a few of you have witnessed more terrible proofs of its power on the ocean. You have seen the billows raised into mountains, and lashed into foam. You have felt the laboring vessel reel under you, while tossed by a tempest which seemed sufficient to rend the mountains, and break in pieces the rocks ; and you have seen the tempest become a calm. But as it respected you, God was not in the wind, nor in the calm which succeeded. You saw his hand, you heard his voice in neither. If you then heard him in any thing, it was in a still small voice within you. Further, the globe which we inhabit, though not this particular part of it, has often been con- vulsed by the most terrible and desolating earthquakes. Even some parts of New England have been agitated in a degree sufficient to excite distressing apprehensions. But have the nations thus visited found God in the earth- quake ? Did our fathers find him there as an instructer x and reprover ? Far from it. Never have the survivors been reformed by such events. The earthquakes in New England did, indeed, occasion a kind of religious panic. A writer, who was then one of the ministers of Boston, informs us, that immediately after the great earthquake as it was called, a great number of his flock came and expressed a wish to unite themselves with the church. But on conversing with them he could find no evidence of improvement in their religious views or feel- ings, no convictions of their own sinfulness ; nothing, in short, but a kind of superstitious fear, occasioned by a belief that the end of the world was at hand. All their replies proved that they had not found God in the earth- quake. Again, you have often heard the thunder bursting over your heads, and seen the fires of heaven flashing thick and dreadful around you. And more than once, or twice, or thrice, you have seen this town assailed by de- vouring flames, and in danger of a wide-wasting conflagration. But the succeeding conduct of our citizens sufficiently proves that they did not find God in the fire. If he was there to scourge us, he was I 204 GOD HEARD IN THE not there to instruct us, or convince us of our sins. And the same remark may be applied to numberless other places which have suffered in a far greater degree than this town by the ravages of fire. Once more, you have all, in a greater or less degree, been afflicted by the dispensations of God's providence. Some of you have lost property ; some of you children and friends ; some of you have been visited by dangerous diseases, which brought death near ; but in none of these afflic- tions did you find God. You saw not his hand, you heard not his voice. It was a chance that happened to you. I would not however be understood to mean, that the works of God and the dispensations of his providence are never made the occasion or means of leading men to serious reflection ; for observation proves that they very often are so. Afflictions have led thousands to think of their ways; and, in consequence, they have turned their feet unto God's testimonies. Still it is true that afflictions alone never produce this effect. So far as they produce any effect, it is not in a direct, but an indi- rect manner. As the tempest, the earthquake, and the fire roused the prophet, and prepared him to attend to what God would say to him ; so the works and dispen- sations of providence are used to rouse thoughtless sin- ners, and awaken their attention to the still small voice of Jehovah. But they communicate no specific instruc- tion or reproof. They do not tell the sinner in what re- spects he has done wrong, nor what it is to do right. They may amaze him, they may frighten him, they may plunge him into distress and despondency. But they leave him there. After they have done their utmost, the sinner is still left without God in the world, and without knowledge of the way in which God may be found. The same may be said of other means. Min- isters may give voice and utterance to the Bible which is the word of God. Like James and John they may be sons of thunder to impenitent sinners. They may pour forth a tempest of impassioned eloquent declama- STILL SMALL VOICE. 205 tion. They may proclaim all the terrors of the Lord ; represent the earth as quaking and trembling under the footsteps of Jehovah ; flash around them the lightnings of Sinai; borrow, as it were, the trump of the archangel, and summon the living and the dead to the bar of God ; kindle before their hearers the conflagration of the last day and the fires of eternity, and show them the Judge descending, the heavens departing as a scroll, the ele- ments melting, the earth with its works consuming, and all nature struggling in the agonies of dissolution ; — and still God may not be there ; his voice may not be heard either in the tempest, the earthquake, or the fire ; and if so, the preacher will have labored but in vain ; his hearers, though they may for the moment be affected, will re- ceive no permanent salutary impressions. Nothing effec- tual can be done unless God be there, unless he speak with his still small voice. By this still, small voice we mean the voice of God's Spirit ; the voice which speaks not only to man, but in man ; the voice, which, in still- ness and silence, whispers to the ear of the soul, and presses upon the conscience those great eternal truths, a knowledge and belief of which is connected with salva- tion. This voice almost every sinner sometimes hears. Most of you, my friends, have heard it. Some of you have heard it in this house, seconding the efforts of your minister, urging home upon you the truths which he ex- hibited, and enforcing his endeavors to convince you of sin, of righteousness, and of judgment. Some of you have heard it in the still and solitary hours of night, while musing by your firesides, or lying awake upon your beds. There it has spoken to you, reminding you of the truths which you had formerly heard or read ; and of the sins which you had forgotten ; it has whispered, You are an accountable creature ; the eye of God is upon you ; he has noticed all your sins, he will bring you into judgment ; you must repent, or perish. Thus, while you alone could hear it, has the still silent voice admonished, warn- ed, reproved and instructed you ; and while you heard it God was there ; there, as he was not in the tempest, 18 206 GOD HEARD IN THE the earthquake, or the fire ; and you felt the truth of the apostle's assertion, God is not far from every one of us. Or perhaps you were constrained to say, with the patriarch, Surely God is in this place and I knew it not. Such is the still small voice with which God speaks, probably to all sinners, certainly to all whom he convinces of sin, and brings to a knowledge of him- self. We remark, II. That when God speaks to men with this voice, he speaks to them personally, or does, as it were, call them by name. This he did in the case before us. He addressed the prophet by his name, Elijah. When he speaks to men in a general way only, by his written word, or by the voice of his ministers, he does not ad- dress them in this personal manner. He addresses characters and classes, not individuals. When this is the case no man hears for himself ; no man feels that he is particularly addressed. Hence large congregations often sit and hear a message from God, while perhaps not a single individual among them feels that the message is addressed to himself, or that he has any personal con- cern in it. But it is not so when God speaks with his still small voice. Every one, to whom God thus speaks, whether he be alone, or in the midst of a large assembly, feels that he is spoken to, that he is called, as it were, by name. The message comes home to him, and says, as Nathan said to David, Thou art the man. Hence, while multitudes are around him, he sits as if he were alone. At him alone the preacher seems to aim. On him alone his eye seems to be fixed. To him alone every word seems to come. Absorbed in the truths thus presented, in reflecting on his own conduct, guilt, and danger, and on the character and commands ol God, he is almost unconscious of the presence of his fellow wor- shippers ; his attention is chained to the subject by bonds which he cannot break, and sentence after sentence, truth after truth, falls upon his ear, and is impressed on his conscience with a weight, an energy, and an efficacy, which omnipotence alone can give. And when God STILL SMALL VOICE. 207 thus speaks to the whole or the greatest part of an assem- bly at once, as he sometimes does, when he comes to re- vive his work extensively, these effects are experienced, and these appearances exhibited by all. No scene, on this side the bar of God, can be more awfully, overpow- eringly solemn, than the scene which such an assembly exhibits. Then the Father of spirits is present to the spirits he has made ; present to each of them, and speak- ing to each. Each one feels that the eye of God is upon him, that the voice of God is speaking to him. Each one therefore, though surrounded by numbers, mourns solitary and apart. The powers of the world to come are felt. Eternity, with all its crushing realities, opens to view, and descends upon the mind. The final sentence, though uttered by human lips, comes with scarcely less weight, than if pronounced by the Judge himself. All countenances gather blackness, and a still- ness, solemn, profound, and awful, pervades the place, interrupted only by a stifled sob, or a half repressed sigh. My hearers, such scenes have been witnessed. Within a very few years they have been witnessed in hundreds of places. Nor need we wonder that the still small voice of God should produce such effects. Look at Elijah. While a tempestuous wind rent the mountains, and broke in pieces the rocks before his eyes ; while the earth quaked under his feet, and consuming fires blazed around him, he stood with uncovered face, undismayed, unmoved. But no sooner was the still small voice heard, than he covered his face, and put himself in the posture of rev- erent, waiting attention. Look at Moses. When he saw miraculous tokens of God's presence in a burning, but unconsumed bush, he felt little other emotion than curiosity. But when a still small voice addressed him from that bush, he hid his face and was afraid. Look at Saul. When at midday a light suddenly shone around him, exceeding the. brightness of the sun, it only surpri- sed him. But when he heard a voice saying to him, Saul, Saul, why persecutest thou me ? he trembled, h@ 208 GOB HEARD IN THE was confounded, he submitted. So at the present day, thousands who have witnessed tempests, and earthquakes, and fire ; who have passed through floods of affliction, and who have been brought by sickness to the very gates of death, have returned from all these scenes unaffected, unmoved. Yet altervvards the same persons have, by the still small voice of God, not only been deeply im- pressed but permanently transformed. Is not my word, saith Jehovah, as afire, and a hammer, which breaketh the rock in pieces ? We remark, III. That, when God speaks to men in this still small voice, he usually begins by turning their attention upon themselves, their conduct, and situation. He said to the prophet, What dost thou here, Elijah ? a question which was most admirably adapted to convince, reprove, and humble him. It was as if God had said to him, Is this the proper place for thee, a prophet, a reprover, a re- former ? Is this thy proper, thine appointed sphere of action ? Are the people here whom 1 sent thee to warn ? If not, why didst thou come here ? what motive brought thee here ? what art thou doing here ? Similar ques- tions in effect does God propose to men when he first speaks to them with his still small voice. Calling each one, as it were, by name, he says to him, What art thou doing in the world in which I have placed thee ? what hast thou done ? in what pursuits hast thou employed the time and the powers which I have given thee ? And to these questions he constrains conscience' to give a true, though reluctant answer. He makes her the sinner's accuser, makes her accuse him to his face, of his num- berless sins of omission and commission, of time mis- spent, of faculties misemployed, of privileges misimprov- ed, and mercies abused. At the same time he refutes all the sinner's objections and arguments ; shows him, as he did Elijah, the fallacy of his excuses ; strips him of all his vain pleas, and lays him speechless and self con- demned at the footstool of sovereign mercy. O what a long train of self-accusing thoughts and reflections is put in motion by the short questions, What art thou doing ? STILL SMALL VOICE. 209 what hast thou done ? when they are pressed upon a sin- ner's conscience by the still small voice of God. And it is obvious to remark, that an attention to these ques- tions is the first thing necessary to a careless sinner. Until he considers what he has been doing in the world, he will see nothing of bis sinfulness, guilt, and danger ; he will not know of what to repent, he will not feel his need of a Saviour. Hence our Divine Teacher informs us, that, when the Spirit of God comes, he will reprove the world of sin ; that is, he will make men see what they have been doing, he will show them what they ought to have done, and thus convince them how widely their temper and conduct have differed from the rule of recti- tude, the will of their Maker. And when they are brought to repentance, the same still small voice will whisper to them assurances of pardon and peaca; for the Lord will speak peace to his people and his servants, and his Spirit shall witness with their spirits., that they are the children of God. A few reflections and inferences will conclude the dis- course. 1. We may learn from this subject, my Christian friends, to expect the conversion of sinners, not from any means or instruments however apparently powerful, but from the Spirit of God alone. I am indeed aware that your understandings are already perfectly convinced of this truth ; but our feelings do not always correspond with it. We are sometimes ready to think that, if God would work miracles or send some extraordinary calam- ity, sinners would be converted, or at least convinced of their sins. But at such times we forget that God is not in the whirlwind, the earthquake, and the fire ; that he usually speaks in a still small voice. At other times, after hearing a sermon which has appeared to them re- markably solemn and impressive, Christians will say, Certainly this sermon cannot fail of producing some sal- utary effects. But they forget that, unless the still small voice of God has also spoken, no salutary effect will fol- low. Whenever the work is done, it is effected not by 18* 210 GOD HEARD IN THE might, nor by power, but by my Spirit, saith the Lord of Hosts. Let us then, above all things, desire and pray, that the Spirit and the still small voice of God may ac- company the preaching of the gospel. This will prove far more efficacious than tempest, and earthquakes, and fire ; and without this, not only all the apostles but all the angels, would preach in vain. 2. If the truth of the preceding remarks be allowed, it will follow, that what we call conversion and the other effects produced by the preaching of the gospel are not a mere excitement of the passions or animal feelings. Some seem to suppose that this is the case, and that those whom we call converts have been merely ter- rified or agitated by addresses to their passions. But were this the case, the tempest, the earthquake and the fire would be the most effectual means of producing conversion, and the preacher, who could most eloquent- ly and powerfully address the passions of his audience, would always be the most successful preacher. But this is by no means the fact. A plain simple exhibition of the truth by men of very moderate abilities and at- tainments has, in hundreds of instances, produced far greater effects, than the most impassioned and eloquent appeals which ever issued from mortal lips. The fact is, that when persons are converted, they are converted not because their passions have been addressed, not be- cause they have been agitated or terrified, but because the still small voice of God has spoken to them, spoken within them, and taught them what they have been doing, what they are doing, and what they ought to have done. It is this alone which has given to the preachers of the gospel all the success which they have ever met with. It was this which made the preaching of the apostles suc- cessful. They went forth and preached every where > that men should repent, the Lord working with thein. It was this which rendered the preaching of their imme- diate disciples successful. They spoke the word, and the hand of the Lord was with them, and much people were turned to the Lord. And St. Paul declares that STILL SMALL VOICE. 211 though he planted and Apollos watered the churches, it was God alone who gave the increase. Conversion then is, and always has been the work of God. It is not a delusion, a fancy, or an effect of human eloquence ; but a necessary prerequisite to admission into heaven, and our Saviour's declaration, Verily, verily, I say unto you, except ye be converted, ye shall in no wise enter the kingdom of God, is still as true as it is solemn and inter- esting. To conclude, permit me now, my hearers, in God's name to press upon each of you the question in our text. In doing this I would not, if I could, surround you with tempests, and earthquakes, and fires ; for God would not be in them. Nor would T, were it in my power, pour forth a torrent of impassioned eloquence and tu- multuously agitate your passions. On the contrary, I wish you to be cool, calm, collected, and self-possessed. I wish the voice of passion and every other voice to be hushed within you, that the still small voice of God may speak and be heard. And nothing but a faint hope that he will speak, at least to some present, encourages me to address you. Hoping and praying that, while I ad- dress his question to your ears, his own still small voice may address it to each of your hearts, I ask every individual present in his name, What dost thou here ? What art thou doing, mortal and accountable creature, in the world wherever I have placed thee ? Art thou performing the duty I have assigned thee ? Art thou faithfully serving and glorifying me thy Creator ? Art thou working out the salvation of thine immortal soul with fear and trembling 1 Or art thou living, hast thou lived only to gratify or enrich, or exalt thyself, while me, the God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified, art not glorify- ing ? Again ; what dost thou, mortal, accountable crea- ture, here in this house of thy God } Hast thou come here to worship me in spirit and in truth ; to confess thy sins and obtain pardon ; to offer supplication and thanks- giving and praise to me, and to learn thy duty with a de- 212 GOD HEARD, &C. termination to perform it ? Or hast thou come, thou canst scarcely tell why, come to provoke me by formal and heartless services, to assume the posture of devotion, but to offer no prayer, to sit and hear my words, but do them not, and to cover wandering thoughts and an in- sensible heart with a serious eoimtenance ? My hearers, the questions of your God cud your Judge are before you. If you have heard my voice alone propose them, they will pass unheeded and soon be forgotten. But if the still small voice of God has pressed them upon your consciences, they cannot pass unheeded ; they will be remembered, and they will be followed by effects which neither tempest, nor earthquake, nor fire could produce* SERMON XV. The Day of small Things not to be despised* ZECHAR1AH IV. 10. WHO HATH DESPISED THE DAY OF SMALL THINGS ? These words were addressed by Jehovah to his an- cient people, soon after their return from the Babylonish captivity. They were then few in number, poor, fee- ble, and on the point of being swallowed up by their enemies. But notwithstanding all these discouraging circumstances they proceeded, almost immediately after their return, to lay the foundations of a temple for the worship of God. It may well be supposed that, in point of richness and magnificence, there would be a wide difference between such an edifice, as these poor cap- tives could build, and that which had previously been erected by the wisest and wealthiest of monarchs. There was so ; and those among them who had seen the tem- ple of Solomon, wept aloud when they saw the founda- tions of the new temple laid, on account of its compar- ative meanness. Indeed, they seem to have felt as if such a temple were not worth finishing ; and their un- reasonable, ill-timed contempt of it, combined with oth- er circumstances, so much discouraged their brethren, that for several vears little was done towards its com- pletion. It was with a view to reanimate them, and to encourage their exertions, that the message contained _ in this chapter was sent. In this message God reprov- ed those who had regarded the new temple with con- 214 THE DAY OF SMALL THINGS tempt, and those also who thought that they were una- ble to finish it. He informed them that the work was his, that it was to be effected not by human might nor power but by his Spirit ; that Zerubbabel, who had laid the foundations, should live to place the top stone, shout- ing, Grace, grace, unto it ; and that those who had de- spised the day of small things, or, in other words, the feeble commencement of the work, should witness its completion. In farther discoursing on the passage before us, I shall endeavor to shew, I. That in all God's works, especially in his works of grace, which are effected not by might, nor by pow- er, but by his Spirit, there is usually a day of small things ; II. That many often despise this day ; and III. That it ought not to be despised. I. In all the works of God, and especially in his works of grace, which are effected not by might, nor by power, but by his Spirit, there is usually a day of small things ; that is, in other words, there is a season in which his work makes but a very small and unprom- ising appearance. All that is necessary to convince you of the truth of this assertion is to refer you to some of God's works. Look at his works of creation. It was a day of small things with this world, when it lay a wild chaotic mass without form and void, and shrouded in darkness. Look at his works of providence. The oak was once an acorn ; the mightiest rivers may be traced back to an insignificant rivulet or spring ; the philosopher, the warrior, the statesman, the poet, was once an infant ; the powerful civilized nation was once a horde of savages. But it is especially to God's works of grace, that the remark under consideration refers ; and to them we must especially look for illustrations of its truth. It was a day of small things with the Old Tes- tament church, when Abraham and his family were its only members. It was a day of small things with the New Testament church, when all its members could as« NOT TO BE DESPISED. 215 semble in one small room, and sit down at one table. And every branch of this church, wherever planted, and however flourishing it may now be, has had its day of small things. It was such a day with the church of Christ in New England, when all its members disem- barked from one vessel, and worshipped God on the barren shore, without a sanctuary, and without even a habitation to shelter them. And probably there is not a church in this country, which was not for a time small and feeble, and obliged to struggle with many difficul- ties. Similar remarks may be made respecting all the societies and institutions which have been formed for the promotion and diffusion of Christianity. Look, for instance, at the British and Foreign Bible Society, at the Baptist Missions in the East, at Sabbath Schools, and at all the National Societies which have been form- ed for the education of ministers, for sending missiona- ries to the heathen, and for the distribution of tracts. Compared with what they now [1824] are, they were originally but as the acorn compared to the oak. Similar remarks may be made respecting God's work ofgraceinthe hearts of individuals. Every Christian has his day, and almost all Christians, alas, much too long a day of small things ; a day in which his love, faith, and hope, knowledge, usefulness, and comfort are small. Look at Nicodemus. It was |«ch a time with him when he came to Jesus by night. Look at the twelve disciples. It was such a time with them until after the day of Pentecost. They were foolish, and slow of heart to believe ; they were altogether in an er- ror respecting the nature of that kingdom which Christ came to establish, and there were frequent strifes among them who should be the greatest. Look at the Corin- thian Christians. I, brethren, says St. Paul, could not speak unto you as spiritual, but as carnal, even as unto babes in Christ. This language intimates, not only that the Corinthians had made little progress in religion, but that babes in Christ or young Christians generally, are . in many respects carnal, and by no means distinguished 216 THE DAY OF SMALL THINGS for spirituality. Look too at the Hebrew Christians. Ye need, says an Apostle, that one teach you what be the first principles of the oracles of God, and are be- come such as have need of milk, . and not of strong meat. For every one that useth milk is unskilful in the word of righteousness, for he is a babe. If we turn from the primitive, to modern Christians, we shall find at least equally striking proofs that, generally speaking, they all have a day of small things. With many who, we hope, are Christians, this day continues through life. Indeed, in comparison with what Christians will be hereafter, in comparison with the spirits of just men made perfect, the attainments of the most eminent Christians in this world are but small things, and their whole life but a day of small things. It was St. John who said, It doth not yet appear what we shall be. It was St. Paul who said, I have not attained ; I know but in part ; we see through a glass darkly. In fine, the kingdom of God here be- low, whether we contemplate it as set up in the world, or in the hearts of individual Christians, is at first but as a grain of mustard seed, sown in the earth, or as a stone cut from a mountain. II. Many persons despise the day of small things, which attends the commencement of God's works. His enemies do so. What do these feeble Jews? said some of his ancient enemies. Will they fortify them- selves ? will they make an end in a day ? Will they revive the stones out of the heaps of rubbish that are burnt? If but a fox go up, he shall break down their wall. With at least equal contempt was Christianity regarded both by Jews and Gentiles, while its day of small things continued. And the same contempt is felt and expressed by multitudes of its enemies at the pres- ent day, with respect to the attempts which are making to evangelize the world. You need not be informed that ridicule is thrown with liberal hand upon the hopes and labors of missionaries among the heathen, and upon the expectation which Christians entertain of the conversion of the world. Because it is now a day of small things # NOT TO BE DESPISED 217 with respect to this work, because comparatively few of the heathens have as yet embraced Christianity, many of its avowed and secret enemies look with scorn upon all attempts to extend its influence, and gravely tell us, that the conversion of the heathen is impossible, and that even if it is to be desired, which they seem to doubt, it is not to be expected. With at least equal contempt do many of them look upon the commencement of God's work of grace in the hearts of individuals around them, and stigmatise it as the effect of weakness, superstition, or enthusiasm. In the second place, not only the enemies, but even the friends of God, sometimes despise the day of small things, which attends his work during its infancy. They did so in the instance referred to in our text. They have done so in many instances since. We do not mean that, like his enemies, they regard his work with abso- lute contempt. But they think too little of it ; they un- dervalue it, and they are by no means sufficiently thank- ful for it; and may therefore be said, comparatively speaking, to despise it. This instance, is some- times the case at the commencement of a revival of re- ligion, especially when it commences and proceeds in a gentle and gradual manner, and is confined to individu- als of little weight in society. In such circumstances, a considerable portion of the church, which is thus favor- ed, are often guilty, in a greater or less degree, of de- spising the day of small things. They wish to see the wealthy, the learned, and the great, brought to the foot of the cross ; or, at least, to see great numbers convert- ed ; and because they do not see this, they will scarcely allow that there is any thing to encourage exertion, or call forth thankfulness. 1 leave it with your Conscien- ces, my professing friends, to deeide whether a consid- erable part of this church has not more than once exem- plified these remarks. Still more frequently, perhaps, are Christians guilty of despising, or too lightly esteem- ing the work of God in their own hearts. Forgetting that the Christian must be an infant, a child, and a youth 19 218 THE DAY OF SMALL THINGS before he can arrive at the stature of a perfect man in Christ Jesus, they wish, and seem to expect to become men at once ; and when these unscriptural expectations are disappointed ; when they find that with respect to their knowledge, faith, comfort, and usefulness, their day is a day of small things, they are too often ready to feel as if nothing had been done for them ; and as if so small a portion of grace, as they possess, were scarcely worth cultivating. Hence, while looking for great things, they overlook small things 5 and neglect those means and exertions, by which alone small things can ever be made to become great. Others go still farther, and be- cause they do not find in themselves so much religion as they wished and expected, will not allow that they possess a particle. Hence they will not unite with the friends of Christ, will not confess him before men, will not commemorate his dying love ; as if these duties and privileges were reserved exclusively for mature and em- inent Christians. In these, and various other ways, which time will not allow me to particularize, Chris- tians are often guilty of despising the day of small things. I proceed now, as was proposed, III. To state some reasons why it ought not to be despised. 1. We ought not to despise the day of small things, because such conduct tends to prevent its becoming a day of great things. If all the Jews had despised the foundations of the temple, as some of them did, they would never have exerted themselves to finish it. So those who despise the day of small things, where missions are concerned, will do little to promote them. None who despise a small revival of religion will make the exertions which are necessary to render it great. And the Christian, who despises or overlooks the blessings which he has already received, will not seek and pray with proper earnestness for greater blessings. Besides, despising the day of small things always involves much ingratitude. It is practically saying, we have nothing to be thankful for, It leads us, instead of blessing God for NOT TO BE DESPISED. 219 what he has given, to murmur because he does not give more. And this directly tends to prevent him from giv- ing more. It is a very trite but a very just remark, that the way to obtain much, is to be thankful for a little. As it respects the attainment of blessings from heaven, this remark is especially true. Thanksgivings are at least as efficacious as prayers. And ingratitude will shut the ear of God against the most fervent prayers. Let none then despise the day of small things, unless they wish to prevent it from becoming a day of great things. 2. We ought not to despise the day of small things, because the inhabitants of heaven, whose judgment is according to truth, do not despise it. Angels do not. No, they rejoice over one sinner that repenteth. Though it be a poor sinner, an ignorant sinner, a despised indi- vidual, still they rejoice. They rejoice, though the work is but just begun, and though its glory is obscured by many remaining defects, weaknesses and imperfec- tions ; evils which they see incomparably more clearly than we do. Now there is not, I believe, a single pro* , testant missionary establishment in the world, which has not been the means of converting at least one individual. There is not then a proteslant missionary establishment on earth, which has not occasioned joy in heaven. Of course, there is not one which Js despisedln heaven. Again ; our Saviour does not despise the day of small things. It was said of him, The bruised reed he will not break, and the smoking flax he will not quench ; he will bring forth judgment unto victory. In this pre- diction young and feeble Christians, who have but lit- tle grace, are compared to the wick of an extinguished lamp, in which but a spark of fire remains. It does not burn brightly, it sends forth no flame; but it emits smoke, and that smoke mounts upward, — a fit emblem of the weakest Christian, whose desire's, though faint and few, ascend to heaven. Yet even such a disciple as this, the compassionate Saviour does not despise, and will not reject. No, he feeds his flock like a shepherd ; 220 THE DAY OF SMALL THINGS he gathers the lambs with his arms and carries them in his bosom. See these remarks verified in his treatment of Nieodemus. Instead of despising him for his coward- ice, ignorance, and slowness to learn, our Saviour re- ceived him kindly, and gave up his own necessary rest, for the sake of communicating instruction to his mind. Look too at the manner in which Jesus treated his twelve disciples, and at his interview with Thomas, with Mary Magdalene, and with Cleophas after his resurrec- tion ; and you will be convinced that while on earth he did not despise the day of small things. Nor does he now despise it. Even so small a gift as a cup .of cold water to the meanest of his disciples, if given for his sake, he does not despise. The feeble minded and the weak he commands his ministers to support and comfort. Them that are weak in faith he commands his churches to receive. Hear too what he says to one of his feeble churches ; I have set before thee an open door, and no man can shut it ; and I will make thine enemies to come and worship at thy feet, and to know that I have loved thee, for thou hast a little strength. Once more ; our heavenly Father does not despise the day of small things. Hear what he said of a child, the son of Jeroboam : In him is found some good thing" to- ward the Lord God of Israel ; therefore he alone of the house of Jeroboam shall come to his grave in peace. Look also at the parable of the prodigal son. When he was yet a great way off, his father saw him, and had com- passion, and ran and fell on his neck, and kissed him. In fine, as those of you who are parents do not despise, but are pleased with the first stammering accents of your children, especially when they lisp the words, father, mother, so our heavenly Father listens with pleasure to the first feeble, imperfect prayers of his children, when, guided by the Spirit of adoption, they come lisping, Abba, Father. Now if angels, if our Redeemer, and our heavenly Father, do not despise the day of small things, surely it does not become us, imperfect creatures, to despise it. NOT TO BE DESPISED. 221 3. We ought not to despise the day of small things, because these things, though small, are of unspeakable value. Inspiration styles faith precious faith, and de- clares that it is more valuable than gold tried in the fire. Indeed it is so ; for it is the gift of God, and who shall despise his gifts ? It is the work of God, and there are no works like his works. The man, whose faith is but as a grain of mustard seed, is interested in all the prom- ises of the gospel ; he is a child of God, a joint-heir with Christ, of the heavenly inheritance. In fine, grace, the least particle of grace, is glory begun ; and all the figures which man ever made, were they placed in one line, with worlds for units, could not express the ten thousandth part of its value. How irrational then to despise what is so infinitely valuable. Finally. We ought not to despise the day of small things, because it is the commencement of a day of great things. It will become so, because these small things are the work of God ; and as for God, his work is per- fect, and what he doth shall be forever. He never leaves his work unfinished ; for his language is, I will work, and who shall let it ? when I begin, I will make an end. These predictions will be verified in the future success of missionary exertions, and the final universal prevalence of Christianity. The stone cut from the mountain with- out hands, shall itself become a mountain, and fill the whole earth. The streams of divine knowledge, which now flow in scanty rivulets, shall become broad and deep rivers, and overflow the world ; for the knowledge of the Lord shall fill the earth, even as the waters 7 fill the seas. A little one shall become a thousand and a small one a strong nation. I the Lord will hasten it. These predictions will also be verified with respect to God's work of grace in the heart of every believer ; for he who begins a good w T ork in the heart, will perform it to the day of Christ Jesus ; so that the weakest disciple may boldly say, with the psalmist, The Lord will perfect that which concerneth me ; he will guide with his counsel and afterwards receive me to glory. Yes, that tender 19* 222 THE DAY OF SMALL THINGS plant, that bruised reed, which trembles before every breeze, is the planting of the Lord, and shall become a tree of righteousness. That smoking wick shall burn bright. That poor, despised, ignorant, feeble Christian, who is now but a babe in grace, shall become a youth, a perfect man in Christ Jesus ; for God will strengthen him, yea, he will help him ; yea, he will uphold him with the right hand of his righteousness. In a word, the weakest Christian now on earth, shall one day be among the spirits of just men made perfect ; shall be equal to the angels ; shall shine forth like the sun in the kingdom of his Father ; for the path of the just is as the rising light, which shineth more and more unto the perfect day. Permit me now to apply the subject, I. By asking every individual present, Is it with you, in a religious sense, even so much as a day of small things? In other words, have you any religion? have you faith, even as a grain of mustard seed ? Has the light of heaven dawned within you ? Unless you have been converted, regenerated, born of God, this is not the case ; for if any man be in Christ, he is a new creature ; he has been created anew in Christ Jesus unto good works ; and if he be not in Christ, he is not a Christian, he has not a particle of faith, he is yet in his sins. If any ask, how may I ascertain whether I have become a sub- ject of this new creation ? 1 answer, every one who is a subject of it can say, Whereas I was once blind, I now „ see. Every subject of it loves and finds his happiness in those religious employments and pursuits, which he once hated or neglected ; and has in a great measure lost his relish for those worldly, sinful pleasures in which he once delighted. Every Christian, though but a babe in grace, hungers and thirsts after righteousness, and de- sires the sincere milk of the word, that he may grow thereby. If this is the case with any of you, beware how you deny what God has done for you ; beware how you despise the day of small things ; beware how you ungratefully neglect to thank God for the inestimable blessings which he has bestowed upon you. I call them NOT TO BE DESPISED. 223 inestimable ; for they strictly and literally are so. No man, no angel can estimate their worth, or the greatness of your obligation to him who bestowed them. O Chris- tian, Christian, did you but know what God has done for you ; could you see the end of the path into which he has guided you ; could you behold the meridian brightness of that day which has dawned within yoa ; how would you rejoice, and exult, and call upon your soul and all that is within you, to bless and extol your benefactor ! How would you watch over and cultivate and labor to increase the seeds of grace which he has sown within you ? And how would this church exert itself, how would it bless God for every instance of con- version, for every token of his presence, did it duly' es- timate the day of small things ! Seek and pray then, for this attainment; and if you would obtain greater blessings from heaven, send up more numerous and fer- vent thanksgivings for the blessings which it has already bestowed on us. One caution, and I have done. There is an opposite error, or mistake, into which many professors fall. In- stead of despising the day of small things, they trust too much to it, and are satisfied with it. They conclude too hastily, that the work of grace is begun in their hearts and flatter themselves that it will advance to perfection, without any additional exertion on tlieir part. Nay more, they perhaps fancy that their attainments are great, and indulge in self-complacency and pride. This mis- take is far more dangerous than the former. Better de- spise the day of small things, than be proud of it, or rest satisfied, or make it an excuse for sloth and presumption. That you may be guarded against this error, remember that the day of small things is a day of increase ; that every one who has any grace, desires and labors to ob- tain more grace. '( » SERMON XVI. God's special Presence distinguishes His own People, EXODUS XXXIII. 15, 16. IF THY PRESENCE GO NOT WITH ME, CARRY US NOT UP HENCE. FOR WHEREIN SHALL IT BE KNOWN HERE, THAT I AND THY PEOPLE HAVE FOUND GRACE IN THY SIGHT ? IS IT NOT IJf THAT THOU GOEST WITH US ? SO SHALL WE BE SEPARATED, I AND THY PEO- PLE, FROM ALL THE PEOPLE THAT ARE UPON THE FACE OF THE EARTH. You doubtless recollect, my hearers, that the Israel- ites, while encamped in the wilderness, at the foot of Mount Sinai, made, and worshipped, a golden calf. This sin would have been punished by their immediate and total destruction, had not the earnest intercession of Moses prevailed to obtain a pardon. But though, at his request, God forebore to destroy the offenders, he saw it necessary to manifest his displeasure, by withdrawing from them his sensible and gracious presence, and by commanding the tabernacle, which was its symbol, to be removed and pitched without the camp. At the same time, he intimated, that he should no longer continue to go with them, as he had done ; but should commit them to the guidance and protection of an angel. This inti- mation was not. however, expressed in such a manner, as to forbid all hope that it might be reversed ; and there- fore Moses felt encouraged to plead, that God would graciously condescend to accompany them as he had done. If thy presence, said he, go not with us, carry us not up hence. For wherein shall it be known here, that god's special presence, ha. 225 t I and thy people have found grace in thy sight ? Is it not in that thou goest with us ? So shall we be separa- ted from all people that are upon the face of the earth. That we may perceive the pertinency and force of this plea, we must recollect, that God had expressed a de- termination to make the Israelites a peculiar people unto himself, and,. as such, to separate them and keep them separate from all other nations. Now this, Moses pleads, could not be effected, unless they continued to be favor- ed with the manifested and gracious presence of their God. So long as they were favored with this blessing, it would separate them effectually from all x>ther people ; but should it be withdrawn, there would be nothing left- to marknhem out as the peculiar people of God ; they would soon become like the other nations of the earth, and cease to be separated from them. My hearers, the truth taught in this passage is one, , in which we are all deeply interested, and with which it is highly important that we should all be acquainted. The Scriptures inform us, that the design, with which Christ gave himself for us, was, to purify unto himself a peculiar people ; a people who should be different, and separate from, all other men. They teach us, that he requires all, who would be his disciples, to come out from among unbelievers, and be separate, and that all who are his real disciples comply with this requisition. They inform us, that his disciples are not of the world, even as he is not of the world ; and that, if any man be in Christ, in other words, if he be a real Christian, he is a new creature. He has new dispositions, new views, new feelings, new desires, and new objects of pursuit ; in one word, a new character ; — a character essentially different from that which he originally possessed, and from that of all other men. Thus a broad and well de- fined line of distinction is drawn between the true disci- ples of Christ, and the rest of mankind, analogous to that line which separated the Israelites from the heathen na- tions around them. Christ has redeemed them from their spiritual enemies, as God delivered Israel from 226 god's special presence Egyptian bondage, and he is leading them through this world to heaven, as God led the Israelites through the wilderness to the promised land, which was a type of the rest that remains for his people. And as he gave a promise to his ancient people, that his presence should go with them, so he has given his church many promises, that his manifested and gracious presence shall attend all the real disciples of Christ during their pilgrimage through this world. One of these promises, out of many which might be quoted, it may be proper to notice more particularly. He that hath my commandments and keepeth them, says our Saviour, he it is that loveth me ; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Ju- das saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world ? Jesus answered, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. Hence it appears, that the Father and the Son come to every man who loves Christ and keeps his words ; that is, to every real Christian, and dwell with him, and man- ifest themselves to him, as they do not to the world. Now the great truth to which we wish to lead your at- tention is this ; nothing but this promised presence of God with his people, can effectually separate them from other men ; or, in other words, nothing else can preserve that broad line of distinction which separates real Christians from the unbelieving world. With a view to illustrate and establish this truth I shall attempt to show, I. That the promised presence of God with his peo- ple will, so long as they are favored with it, produce a wide difference and separation between them and all other men, and II. That in proportion as his presence is withdrawn from them, this difference and separation will diminish. I. The promised presence of God with his people will, so long as they are favored with it, produce a wide DISTINGUISHES HIS OWN PEOPLE. 227 difference and separation between them, and all other men. The remarks which I shall first make to prove the truth of this assertion may perhaps appear to some im- proper, and out of place; for they will relate, not so much to the peculiar presence of God with his people, as to the effects which a real belief of his universal pre- sence must produce upon the mind of every one who entertains such a belief. That we may clearly perceive what these effects would be, let us take two persons as nearly alike in all respects, as is possible, who, in con- sequence of the similarity which exists between them, have become intimate and almost inseparable. Let us suppose that they both entertain that general, specula- tive, inoperative belief of the existence and universal presence of God, which is entertained probably by all who live in Christian lands. Now let us farther sup- pose, that to the mind of one of these persons, the con- stant presence of God, begins to appear like a reality. Suppose that he begins to believe it with that, kind of faith which the Scriptures describe, — a faith which is the evidence of things not seen, and which causes its possessors to feel and act as if they saw him who is invis- ible. It is evident that a great change would immedi- ately take place in this person's views and feelings. As soon as the existence and constant presence of such a being as Jehovah began to appear like realities, he could not fail to regard them as the most interesting and impor- tant of all realities. The objects which had previously engrossed his attention would sink into insignificance, when compared with the great and glorious object thus presented to his mind. The beings whose enmity he had feared, and whose friendship he had courted, would seem unworthy of regard compared with the infinite Being of beings, to whom they are indebted for their existence. In a word, all created objects would lose their value when the great Creator appeared, as stars disappear when the sun arises ; and the mind would turn from them to contemplate him, as a child turns from its toys 228 god's special presence and amusements, when some more interesting object is presented to its view. This contemplation o f God, as an ever present reality, would excite new reflections, feelings, and inquiries. Of these inquiries one of the first would be this, What have I to hope, or to fear, from this omnipotent, omnipresent Being, whose all- seeing eye constantly watches my conduct, and reads my heart ? Does he regard me with approbation or with displeasure ? The answers which the Scriptures give to these inquiries would soon convince him that God regards his character and conduct with decided disapprobation, and displeasure. Then the man's in- quiry would be, How shall I avert the displeasure and secure the favor of this Almighty Being, who is ever with me, and on whom my happiness depends? Now, let us farther suppose that, while the mind of one of these persons was occupied and engrossed by these new reflections, feelings, and inquiries, the other should remain as he was, without God in the world, without any realizing apprehension of his existence and presence. Would these two persons continue to be, as they had been, intimate and inseparable ? Evidently not. Their views and feelings would no longer corres- pond. One would be thinking of the Creator, the other of creatures ; one of this world, the other of the next ; one of acquiring temporal objects, the other of averting the displeasure and securing the favor of God. And, as out of the abundance of the heart the mouth will speak, each of them would wish to converse respecting the ob- jects which occupied his mind. The man who enter- tained new views of God's constant presence, regarding these views as highly important, would naturally feel a strong ^desire to impart them to his friend. His friend, on the other hand, would regard these views as unne- cessary, perhaps as the effect of weakness, and wish to divert his attention from them. Thus, with respect to each other, they would be placed as it were in two different worlds. The society of each would gradually become less pleasing to the other ; each would seek DISTINGUISHES HIS OWN PEOPLE. 229 society more agreeable to his taste ; and, though they might still regard each other with esteem and even with affection, a separation would be effected between them. It is evident, then, unless 1 am greatly deceived, that a realizing apprehension of the existence and constant presence of God, must produce a wide difference, and ultimately a separation, not always local indeed, but moral, between those who entertain such an apprehen- sion, and those who do not. But it may be easily made to appear still more evi- dent, that such a difference and separation must be ef- fected, when the Father and the Son come, agreeably to our Saviour's promise, to reside in a man's heart, and favor him with the manifestations of their gracious pre- sence. The occurrence of such an event, the entrance of such guests, into the heart must, it is obvious, be at- tended or followed by a great change in a man's views, feelings, and character. He then becomes, to use the expressive language of Scripture, a temple of the living God. Of those who are thus favored God himself says, I will dwell in them and walk with them, and they shall be my people and I will be their God. Now let but a man of taste come to occupy a house and garden, which had been long forsaken and neglected, and an alteration for the better will soon be perceived in them. Much more may we expect that a similar alteration will be effected in the soul, where the wonder-working God comes to reside in it, attended by all his enlightening and purify- ing and transforming energies. He is the Father of lights, the Sun of righteousness, and wherever he comes to dwell, he brings with him, and diffuses around him, a portion of his own celestial radiance. He causes the soul which he inhabits to see the light of the knowledge of his own glory in the face of Jesus Christ. The view, which is thus given to the soul, of God's ineffable glory and beauty, enables it to perceive the justice of his claims to the supreme love and undivided homage of all his intelligent creatures, and the infinite criminality of disregarding these claims. To withhold love, to diso- 20 god's special presence bey, to sin against, such a Being, now appears an ex- ceedingly great evil. Thus, in the light of God's holi- ness and glory, the blackness and unspeakable maligni- v ty of sin are clearly seen, and the soul begins to perceive