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SERMONS
THE HOME CIRCLE.
A SERIES or TWEKTY-rOUB SERMONS BT EMINElTr MINIS- TERS OF DIFFERENT DENOMINATIONS, AND ADAPTED TO SUFPLT VALUABLE READING TO THE FAMILY CIRCLE.
XDITSD BT
Rev. THOMAS P. AKERS, A. M.
WITH AN INTBODUCTION By Rev. L. R. THAYER, A. M.
rASTOB OF BBOMTOLD-fT. GHUECB, BOSTON.
BOSTON: BENJAMIN B. RUSSELL,
615 WASHINGTON STREET. X DCCC LIX.
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/
. I'. *^ - ā¢
BifTERRDĀ« accxMrding to Act orCongrMi, in the year 1859,
By THOMAS P. AKERa
Id km Cierk'f OtUoe of the District Coart of the United States, lor the
District ef Mastaehasettfl.
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CONTENTS
SERMON L-CHRIST THB AUTHOB OP SALVATION, ^ Bjr Ber. Joshua Sonle, D J>.
SBBMONHr-THBNATUBE OF SAYING FAITH, - - S8 By Ber Sdwwd P. Hamphtey, D J>.
SEBMON nLāTHE CONVEBSION OF TOUTH, THB
HOPE OF THE WOBLD, .... 44 Bj Ber. Samael W. Lynd, D J).
SEBMON lY^THE NATUBE OF CHBIST S KINGDOM, 57 Bj Ber. F. a Black.
SEBMON V^THE LOVE OF GOD, 78
Bj Ber. H. H. Karmnaagfa.
SEBMON VLā CONFIDENCE IN GOD EXPLAINED, - 94 B J Ber. B. C. Gnmd j, D J).
SEBMON Vn.ā DEATH A BLESSED EVENT TO THE
CHBISTIAN, 107
Bjr Ber. Sidne j Dyer.
SEBMON Vmā THE CBOSS OF CHBIST AN OBJECT
OF GLORYING, 1S4
By Ber. B. Baiid, D J>.
SEBMON IXr-THE SINFULNESS, FOLLT, AND
DANGER OF DELAY, 137
By Ber. John C. Yonng.
SEBMON Xā THB INTEBCESSION OF THE HOLY
SPIRIT, 161
By Ber. George W. Smiley.
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iT
CONTENT!.
SERMON XLā WONDEBFUL: THE NAME OB" CHRIST, 177 By Rev. Nathan L. Rice, D J).
SERMON Xn.ā THE RESURRECTION OF CHRIST, - 194 Bj Rey. H. S. Porter.
SERMON XnXā ELEMENTS OF A CHURCH'S PROS- PERITY, 213
B J Rev. F. G. Keen.
SERMON XTV^THE GOSPEL OF CHRIST, 239
BjBeT.MUtanBird.
SERMON XV.-<)HRISTIANITY A SYSTEM OF LOVE, 272 By Rer. J. A. James.
SERMON XVIā THE INFLUENCE ON THE HUMAN MIND OF THE MANIFESTATION
OF GOD'S GLORY, 29Ā»
Bj RcT. Matthew Simpson, D J).
SERMON XVILā THE DEAD SPEAK, ... - . - - 822 By Rev John L. Waller.
SERMON XVnLā REDEMPTION OF HUMAN CHAR- ACTER, 348
By Rer. Thomas H. Stockton.
SERMONXIXā VISION OF THE BLACK HORSE, - .377 By Rer. John W. Hanner, MM.
SERMON XX-ON THE JUSTIFICATION AND CORO- NATION OF THE MESSIAH, . . .417 By Rer. A. CampbcIL
SERMON XXI.ā THE THfiORY OF RELIGION, - ^ - 444 By Rev. Geoige CroUy, DO).
SERMON XXn^A NEW YEAR'S ADMONITION, * - 458 By Rer. David S. Doggett, DJD.
SERMON XXm^THE RECAPITULATION OF ALL
TEONGS IN CHRIST, 472
By Rer. R. L Breckinridge, DJD., LLJD.
SUPPLEMENTARY ESSAY-RELIGIOUS CORRUPTION
A PRELUDE TO NATIONAL RUIN, 487 By Rev. T. P. Akers.
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INTRODUCTION.
For fhe presence of the living speaker ā ^tbe into- nations of the living voice ā as a medinm for con- veying instmction to the mind, or for quickening and moving the sensibilities of the heart, there can be no equivalent sabstitate. In no department is this more manifestly true than in religious instruction, and in efforts to kindle religious emotions in the hearts of m&ci.
It was in recognition of this ftiot that the Great Teacher travelled in weary journeyings, that he m%ht from his own lips proclaim the principles of his glorious gospel, and show in his own person the emotions those truths were adapted to enkindle in the heart that should receive them. And it was for ihis reason that, when on the very threshold of his Father's mansion, he enjoined upon his disciples that they should go in person, and with the living voice proclaim his gospel to every creature, that all men might see in their earnest manner and glowing eye, as wen as hear in their earnest voice, the excellency and power of that great salvation.
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vi IZmSOllTJCTIOK.
It is when a trnth addresses itself to every avenae by which the heart may be reached, that it is most likely not only to reach that heart, but will also most powerfully affect it
It is in accoidance with this obvious and admitted principle that churches are erected, and a living min- istry sustained; an instrumentality without which we have every reason to believe the gospel, with all its intrinsic beauty and inherent vitality and power, would not only cease to be aggressive, but would be greatly weakened in its influence over hearts to which it has already gained acoess.
It requires but a limited observation to satisfy one that whoever habitually neglects the public ministrap tions of the house of God, without a strong neces* Bity, (for special grace is given to meet spe<nal emergencies,) are habitual neglecters also of all that is vital or really valuable in religion; and thus not only lose its comforting and sanctifying influence upon their own hearts, but also deprive society and the cause of Christ of that influence they ought to exeri It is in the bouse of God that the careless neglecter of religion is most frequently brought into contact with awakening truth, as for tbe moment his attention is arrested by a word, an intonation of voioe that speaks of deep emotum in the heart, or by the look of sympathy and affection, from the ambas- sador of Christ
It is here that the penitent is most effectually pointed the way that leads through the mists of his doubts and fears to the coross where he behoiUs his Saviour as he bleeds for him, and beholding is made
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jarEBOOHTCTION. Vll
fiee ifideedĀ« It is heie that the moumfdl, broken* bearted,' are made to wjoiee in the munifrwtKtioiiB cft a Savionrti lovje.
And here it is that the hnmbk, devofeed Cfariiliaii 16 Btrongthenedi oomforted^ and cheered as he oonĀ« teste the battle-field of earth with the powers of daik- nesBi so that he can traly say, *^ I was glad when thej saidnato me^ Come, let as go np unto the hoase Ā«f the Load." And heie too does the aged, toil-wom fMlgrim Jove to make his way, that he may greet and ebeer hb yoonger bietfaien, take sweet eotusel with them, revive the reminisoenoes of the past, oommnne with' his God and Saviour, and gain yet clearer views of the sweet land of rest toward whioh he Jā¬mi^ ney& The GbriBtian pulpit is and ever has been a leading, controlling power among the educational institations of every pec^le that have been favored with its presence among them ; and whoever thos fsivoced deprives himself^ and those under his influ- enee, of its instruetiooB and ministrations, though he may now foil to appreciatethe loss, must eventually greatly regret it No books of ritual service, or of religions literature, however well the one may be re- heaoned or the other stodicni ; no closet devotion, or domestic altar, or home oirde iastruotion, can make amends for individual or family neglect of public worship, when attendance is prac^cable. We would urge upon the attention of every one, what reason and observation combine with the Apostle in urging upon ua, that you fomake not the assembling of yourselves together, for the public worship of Gk>d.
But wfaUe all tiiis is true, it is also true that there
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VUl INTRODUCTION.
is a large number of persons in every community^ and some in almost every family, who cannot con- stantly attend upon the services of the sanctuary ; some there are who can seldom attend, and a few who can never do so. For all such the best possible substitute should be provided. To meet such a want we would be far from undervaluing the Holy Bible ā ^that most precious and valuable of all books for the family circle, the chamber of sickness or the closet of meditation and prayer. But as mind sharp- eneth mind, so the same conscious want that leads us to resort to the house of worship that we may hear the word of the Lord expounded, and its teach- ings illustrated by the knowledge or experience of another, and its lessons urged home with greater power upon our hearts, leads such as are deprived of this privilege, to desire some aid from others to a clearer understanding and a fuller appreciation of the sacred text
Systems of theology or extended exegetical com- mentaries are neither available to the mass of the people nor adapted to meet the wants of the home circle for religious aliment. Judiciously prepared biographies of the truly good cannot be too highly prized for family reading, but they require, because of their single and connected narrative, too pro- tracted sittings, in order that they may be understood, to adapt them to fill up the few leisure moments that are constantly recurring in the family. Nor does the instruction they afford possess that quality that the religious want of the family requires.
There is a demand that a specific truth, a truth
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iHTRODucnoK, ix
contained in a particular text of scripture, should be set before the mind in all its bearings, and held there for its contemplation, that it should be brought home to the heart for its realization. To meet this want most perfectly was the living ministry instituted, and therefore where the ministrations of the pulpit can- not reach, the substitute for them should possess the most possible of their characteristics ā should ap- proximate so far as practicable to them.
A series of discourses, or religious essays, written by the same hand with a view to publication, though they may possess great intrinsic merit, will be likely to possess too much the style of the essay and the rigidity of system to adapt them to meet the want of which we speak. The same man who when he speaks to his fellow men talks in a familiar style and gains a ready access alike to their understandings and their hearts, will, if he sit down to write for the public eye, be very likely to don his scholastic robe, and, employing a more dignified style, express himself in longer and more polished periods, and will prob- ably thus become less perspicuous and instructive, and certainly less winning than when from the heart he spake to his listening auditory. It is natural to ns to love the genial and the out spoken more than we do the highly elaborated and polished.
As evidence of this we find that those sermons which were taken, by the hand of a ready writer, from the lips of the speaker when he was not aware of the reporter's presence, are among the very best specimens of our sermon literature, and make the deepest and most vivid impression alike upon the
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% 1MTR0I>I70TJK>1V.
roiod and be^ of the reader. These are pieeini* nently life thoaghtB, and will be most likely ta b^ eoiae living tbpughts to those who peruse and r&* ceive them.
The book we would here most respectfully beg leave to introduce to the " Home CircleB " of our country and of Christendom, does not claim to have originated in the manner above indicated; but ita origin was the nearest possible approximation to that mode,, and in some respects may justly claim a aupe- liority over it These sermons are not from the pena of professional sermon publishers ; but from men who were constantly engaged in the active duties of the Christian ministry, and who by their long and faith- ful labors in that high calling had won for themselves a position in the first ranks, not only of the ministry of the particular denominations to which they sev- erally belonged, but also in the ministry of the uni- versal church. They are men whose power and worth have secured for them a name where their voices were never heard or their persons seen. These men, while earnestly engaged in their several fields of labor, with their minds in constant contact with such great truths of our holy religion as they found by experience best adapted to make men good Christians and to build up the cause of Christ, and with all the labor upon their hands they could well perform, are solicited to contribute each, one sermon to a volume for publication, and this request was enforced by a motive of charity they could not feel at liberty to resist. Under these circumstances those talented and eminent ministers did just what one would suppose
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BQch men woBld have done. Either from notes, or teeoUectiona of Bermons they had jnst preached with good effect in their regular work, or with theur minds filled with the practical truths of the gospel-^ sach tarotbs as they had occasion frequently to pro- claimāthey sat down and oomj^ed with the.bene^ olent request The result we have in the volume now before the reader ā a volume of pure, practical gospel truth, preeminently free from the dogmas of sectarianism, and breathing a warm spirit of frater^ nal alfection and Christian zeal, and all this in a Taricty of style and with a felicity of illustration that mnst make the book a welcome inmate, and profita** ble teacher of religion, in every family that will make its acquaintance. It would fain come, in .the absence of your pastor, to your sick chamber, and through the lips of your friend would discourse to you sweetly of a Saviour's lore, and point to the better land, where sickness shall be no more.
It would gladly accompany you, humble Christian, as you retire to your closet, that by prayer and med- itation you may bring the truths of duty and of destiny more clearly before your minds, and more realizingly to your hearts. In its silent address to your eye it would whisper of Jesus and his redeem- ing love, of life and its responsibilities, of heaven and its glories, and would allure you to a yet higher type of Christian character, to broader views of Christian duty, and to sweeter comforts in Christian experience. It would find a place with the family, as, detained from the sanctuary of prayer, they gather, of a Sabbath evening, around that most hal-
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xii INTBODrCTION.
lowed of all spots oq earth, the hearth-stone of home, and employing the voice of the father, the high priest of that circle, or of the elder brother or sister, would discourse of that home in heaven where no vacant seats will be found, and point the way to that bright abode. We bespeak for this little volume a cordial welcome to the home circles of our land, and ear- nestly hope that its mission may be greatly promo- tive of true piety and enduring pleasure to many thousands of our people.
L. R T. Boston, Feb. 10, 1859.
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SEfiMONS
SERMON L
CHRIST THE AUTHOR OP SALVATION.
BY REV. JOSHUA SOULE, D.D, Senior Biakop of the MethoiiH EpUeopal CAĀ«rvA, South.
"And being made perfect, he beoune tbe author of eternal lalratioB ā Bto ail them that obey him. Called of God an high prieat after the order of Mekhiaedec." ā ^Heb. v. 9, 10.
In the Epistle to the Hebrews, the Apostle points out the difference between the Law and the Gospel, the dispensation of Moses and the dispensation of Jesus Christ ; and shows wherein the latter is superior to the former. He fint asserts the superior dignity and authority of Christ by virtae of his Sonship. As Son, he was heir of aU things ; all worlds were created by him and for him. And to the Son he saith, " Thy throne, O God, is for ever and erer: a sceptre of righteousness is the sceptre of thy kingdom." Moses, as a servant, was faithful in all his house ; but Christ, as a Son, over his own house. Hence, as the 8(m of God, he has a glory infinitely superior to Moses and to all angels; haying obtained, by virtue of his relation to the Father, a more excellent name than 2
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2 CHRIST THB AUTHOR OF SALVATION.
tfaey. Having drawn the comparison between Moses and Christ, the Apostle proceeds to notice the diiTei-ence between the priesthood under the law, and the priesthood of Christ. In regard to the former, it was imperfect. The priests themselves were peccable, and needed to offer sacrifices for their own sins, as well as for the sins of the people. They were not suffered to continue, by reason of death, and therefore that order of priesthood required a continual succession of priests. The sacrifices offered under the law were weak and inefficient, and could never make the comers thereunto perfect; for it was not possible that the blood of bulls and of goats should put away sin, or purify the conscience from dead works, to serve the living God. And finally, that the vaiious offerings under the Levitical priesthood had no virtue in themselves, but were only types and figures of the great and perfect sacrifice of Christ, and that the whole economy of that dispensation, whether legal or ceremonial, was designed to ** vanish away," when Christ assumed hb offices of law-giver and priest over his own house.
To point out more clearly the nature and perfection of Christ's priesthood, the Apostle refers to the histoi-y of his illustrious type, Melchisedec, according to whose order Christ was constituted a priest for ever.
In introducing Melchisedec as a priest of the Most High Grod, living in the days of Abraham, and consequently anterior to the constitution of the priesthood under the law, and after whose order Christ was made a priest, the Apostle designs to show that Christ, as a priest, was greater than Aaron, and that his priesthood was entirely distinct and separate from the Levitical. To the first point he says, that Melchisedec was greater than Abraham^ for he blessed Abraham, and without contradiction, the less is blessed of the better. Now consider how great
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CliftlST TJiE AUTflQA OF OALYATMNN. &
diia m9Jx wafl, to whom even tho Patriarck Afarabam gĀ«vo the tenth of the spoils, and to whom J^evi alsoĀ» who waa tlie father of the priestly tribe, paid tythei for he waa in the loins of his ikther Abraham when. Melchiaedec met him.
In order more dearly to establish the entire diatinctiDii of Christ's priesthood &om the order of Aaron's, and to show that^ according to divine appointment, or, the oath by which Christ was made a priest, there waa to be no connection between the house of Levi, or the line of hia priesthood and the prieatly office of Christ, the Apostle aays of Melchisedec, who waa the special type of Chriat, as a priest, that '' he was without father, without mother, without descent, having neither beginning of days nor end of life ;" " but " (in this respect) " made like unto the Sou of God," ahideth a priest continually ā having neither lineal predecessor nor sWcessor in office.
The ordinary interpretation of this passage is far Ā£rom being satisfactory. It can hardly be auppoaed, that such a writer as St Paul would employ such strength and sublimity of language merely to inform liis readers of a simple iact,.with which they must have been previously acquainted, and of which no one could be ignorant who had read the Book of Genesis, viz : that Mosea, in the aacred history, had furnished no account of the genealogy or pedigree of Melchiaedec, having made no mention of his parents or his children^ Nor is it easy to perceive how the Apostle could employ the mUnce of the sacred historian, either in illustration or confirmation of hia premises. Again ; if this be the sense of the Apostle in this remarkable pfissage, it requires that the comparison between Melchisedec and Christ, so far as it is embraced in this text, should consist in the silence of the sacred records relative to their genealogy; but here the oompariaon cannot
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4 CBXiaT TBE AUTBOft OF SALVATION.
hold, forĀ» however silent the aathor of the Pontateucb may be, relative to the generation of Melcfaiaedec, the evangelical historianB have given us a minute and very circumstantial account of the lineage of Christ, even from Adam, together with his birth, life, and death. To suppose that the comparison of the Apostle lies between the silence of history with regard to Melchisedec and the real character of Christ, as being without &ther as to his human nature, and without mother as to his divine, savors more of curious and foreign speculation, than of that strength, fitness, and force of sentiment with which the writings of our Apostle abound. In view of the Apostle's premisea, and the necessary agreement of his positions with those premises, it may be justly doubted whether the silence of Moses with regard to the pedigree of Melchisedec, or the ciroumstance of Christ being without father in relation to his humanity, and without mother as to his divinity, ever occupied his thoughts. To say the least ā ndther appears to have any connection with his subject, or to afford any illustration of it. The Apostle's ground is ā Christ is not a priest in the Levitical lineage, or afUr the order of Aaron ; if he were so, it would establish and perpetuate that order of priesthood, and, consequently, the law under which the priesthood existed. But the priesthood is changed, and, consequently, there is made a change also of the law. Both being parts of the same economy, they were designed to run parallel with each other, and *' vanish away" together. To establbh this ground, the Apostle refers to the 110th Psalm, in which it is said, *'The Lord hath sworn and will not repent, thou art a priest for ever, after the order of Melchisedec.*' Now Melchisedec, after whose order Christ was made priest, was without father, without mother, in the tribe of Levi, to which tribe the priesthood appertuned ; without
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OBBX9T TttE AUTBOft OF tAhVATtOH. 5
Smcenl from the loins of Levi, who was the father of the priestly order, for even Levi was in the loins of his father Abraham when Melchisedec met him; oonsequendy, he eouM have no lineal connection with the order of the Levitical pfriesdiood, for he exercised the office of priest by the immediate appointment of God, long before that order existed. <' Without beginning of days or end of life ;'* he neither began nor ended his life or office in the order of the Levitical priesthood, but in all these respects was made like nnto the Son of Qod. For it is evident diat our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident; for that, afler the similitude of Melchisedec, there ariseth another priest. And he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at die altar. And being thus constituted, he abideth a priest for ever, having no lineal succ^sor. This, we conceive, to be the true sense of the passage. The conclusion is, that the priesthood being changed from the tribe of Levi to the tribe of Judah, from Aaron to Christ, the whole dispensation of Moses is antiquated, and Christ is both law-giver and priest His priesthood is perfect and unchangeable, and his throne is establt^ed for even He is a perfect and eternal Saviour. Through him alone we have access to God. The redemption of the world is by the blood of his sacrifice, and eternal life is his purchase and his gif^. And as there is no office which Christ sustains in the grand economy of redemption, which is not replete with interests of the most momentous concern to fallen and guilty man, let as enter upon the subject before us with fervent prayer, that the Holy Spirit may enlighten our understanding and lead us to Jesus, our perfect and eternal Saviour.
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6 CHRIST TIIE AUTHOR OF lALTATION.
The text presents us with three important points for consideration :ā
I. In what sense Jesus Christ was made perfect, and in what this perfection consists.
II. The salvation of which, being made perfect, he is the author.
III. The terms or conditions on which we are made partakers of this salvation.
I. In what sense Jesus Christ was made perfect, and in what this perfection consists.
1. It could not be said that Christ was made perfect in regard to his Divine nature. He possessed the perfection of Deity from everlasting, even the fulness of the Godhead. He was in the form of God, and thought it no robbery to be equal with God ā ^being the brightness of the Father's glory, and the express image of his person. Hence, every attribute of the Divine nature was perfect in him and could admit of no additional perfection or glory.
2. Neither could it be said of his moral righteousness, while he continued upon earth. His whole life exhibited the most perfect conformity to the will of God, as the rule of right; for he did no sin, neither was guile found in his moudi. From the cradle to the tomb, he was holy, harmless, undefiled, separate from sinners. Such was the purity, extent, and sublimity of the morality taught and practised by our blessed Saviour, that, in comparison, the decalogue itself had no glory, by reason of the glory that excelleth. In him there was never the slightest deviation from the immutable laws of righteousness, justice, and truth. The perfection, therefore, of which the Apostle speaks, is an official perfection, peculiar to his mediatorial diaracter, and which he could not have possessed from eternity. Hence, Jesus is said to have been made a priest, and, as the captain of our salvation, to have been- made
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CHRIST THE AUTHOR OF SALTATION. 7
perfect; and in no other sense can the words apply to the Son of God.
To perfect Christ's ofHcial character, as nnHliator between God and men, it was necessary:ā
First. That he should become incarnate, take upon him our nature, and appear in the likeness of sinful flesh. It was this assumption of humanity which qualified him &>r the great work of redeeming and saving a ruined world. The most ancient intimations of the divine counsel concerning man clearly embrace this doctrine. The seed of the woman shall bruise the serpent's head. And, through a long succession of prophecies, the same promise was repeated under vanous forms. In the faith of these promises, patriarchs, prophets, and holy men waited for the advent of the Messiah; and when the period fixed in the counsel of Heaven was fulfilled, the eyes of thousands were directcMl to Bethlehem, whore they saw the accomplishment of ancient predictions, the fulfilment of promises, and the infallible pledge of the love of God to a ruined world. Here God was manifested in the flesh; for verily he took not on him the nature of angels, but the seed of Abraham, and was found in fashion as a man. Angels were not the objects of his mission, although they were the heralds of his manifestation. He came not to mediate between God and angeLj; had he done so, he would have taken their nature. Man was the object of his mediatorial work, and therefore he became man. But he assumed our nature, not as it was in its pristine state ; but with its weakness and sorrows, the effects of the fall; for he vtras a man of sorrows, and acquainted with grief. He was subject to hunger and thirst, to pain of body and of mind: ho groaned in his spirit, and his soul was exceeding sorrowful. But why was Jesus Christ thus subject to the infirmities of our nature? Why vras he tempted in all points like as
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8 CHRIST THE AVTBOB OP SALTATION.
we are? The answer is, that he might be a merciibl and faidiful high priest ā a perfect mediator. In one word, he took upon him our entire nature, a real body and a rational Boul, that he might be perfectly qualified to accomplish the mighty -work of our salvation.
Second. To perfect the character of Christ as oar mediator, it was needful that he riiottld suffer. Being himself without sin, and perfectly innooent, his snfierings were not on bis own account; for the law, which was hoiy, and just, and good, could never require a sinless creature to suffer for himself. Hence, as Christ had never sinned, whatever he suffered was on the account of man. Our sms were the true cause of his sufierings.
Of the nature of Christ's sufierings it becomes ns to enquire widi great caution, because it is evident that the inspired writings represent those sufferings as the groimd of our salvation. If the death of Jesus is to be c<Hisidored onfy as evidence of the truth of his doctrine, and an example of patience and fortitude, it is difficult to perceive why the sacred scriptures should set forth the death of Christ as having a special influence on human salvation; since many eminently holy men have suffered martyidom in defence of the truth, and exhibited equal, yea, superior patience and fortitude. Jesus, in the garden, in anticipation of his approaching death, was in an agony, and three times prayed, ** Father, if it be possible, let this cup pass from me;" but many of the martyrs gloried in prospect of their suffering, and rejoiced as the hour approached. Jesus on the cross said, ''I thint,*' and with a loud voice cried, ** My God, my God, why hast thou ibnsaken mel" But which of the martyrs betrayed such weakness, even under the most excraciatmg tortures! They were either firmly and patiently silent, or triumphantly exulted in the midst of flames. The example of fortitude in extreme 8ufferii).s>
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18 tbierelbre rather in &vĀ«r of the diacipkiB than their master. . The evidence of the truth of a cause, so Ā£ir aa martyrdom attests it, is increased by the firmness with which the martyr seala his testimony. Consequently, many of the apostles and confessors of Jesus have furnished glronger evidence in favor of Christianity, so far aa their martyrdom for its sake is concerned* than Ā„ras furnished by the death of its author. But there was verily a mystery in the cross of Chiiat. His sufferings were peculiar to himself and such as no man ever did or ever can endure. The holy and innocent Jesus suffers and expires for a sinful and guilty world. His death is the redemptio%tof ruined man. And it was the union of the divioe nature with ours, which gave adequate value to the price. It was the altar of his divinity which sanctified the gifl of his ' humanity. He was a child bom, and a son given, yet was he the mighty God, the everlasting Father, the prince of peace. The sacrifice of Christ offered on the cross, was a ti*ue and proper atonement for sin, and it is on this account, and this only, that the sacred scriptures attach such importance to his death. View the death of the cross in ai^ other light, and you involve prophets and apostles in the moat palpable inconaistency, not to say absurdity. You strip Christianity of its essential character, and reduce it to a mere system of ethics. The doctrine of justification by fiuth in the blood of Jesus is nullified, and the washing of regeneration and the renewing of the Holy Ghost are fabulous. The testimony of the prophets in regard to the nature of Christ's sufferings is clear and unequivocal Aldbough he was perfectly innocent, it pleased the Lord to bruise him ā to make his soul an offering for sin ā to put him to griefi He hath borne our griefs and carried our sorrows. He was wounded for our transgressions ; he was bpiised for. our iniquities; the chastisement of our peace
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was upon bim; and with his stripes we are healed. The Lord hath laid on Mm the biquity of ua alL For the transgression of my people was he strioken. He poured out his soul unto deathr^waa numbered with the transgressors, and bore the sio of many. The sacrifioes offered under the law, as diej were figures of the sacrifice of Christ, establish the same thing. The offering of those sacrifices was an acknowledgement of the guilt and pollution of ekn, and a legal atonement lor it; Ā£br, without the shedding of blood there is no remission. But these sacrifioes were shadows of good things to come, and pointed to the blood of Jesus, who, through the Eternal Spirit, oflfered himself widiout spot to God, to put away sin by the sacrifice of himself Henoe, the ofiering of Christ's foody on the cross was a sin ofiering, and a sacrifice of atonement for the remission of transgression; and without such a sacrifice he could never have been our perfect high priest, or the captain of our salvation.
Let us examine, with particular care, the testimony of our Apostle on this very important subject. 'ā¦He died for us ā ^he gave himself a ransom for all-*-he died, the just foi the unjust, that he might bring us to Grod ā he bore oui sins in his own body on the tree*ā he purchased us with his own blood ā ^we are bought with a price-*-he was crucified for our offences ā we are pardoned, justified, and saved by his blood-^he has redeemed us fix)m the curse of tne law, being made a curse for us."- To these quotations we might add many more of the same character, if it were necessary; but we pause to enquire, if any sober man can suppose that these passages mean no more than that Christ suffered for an example, and died as a martyr 1 The true doctrine of the Apostle is, that the death of Christ was the price paid fi^r our redemption fixxn under the curse of the law; and this redemption is the ground^ and the oq]^
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gt-ound of our saHdikn. The deunndi- Ā«f the &Ā«( coTenant under which man waa held were saddled widi this redemption price, and man released from its claims; and beeomittg the purchased inheritance, he was transfisired to a gracious covenant. His original retationa to the law were oonsequendy disamralled, and he heoame obligated to Christ as his redeemer, lawgiver, and judge* From this view it will clearly appear, that the soiertngB of Christ were esaeadal to his mediatorial chaaraoler, and that, as the eaptaxn of our sahration, he was made perfect hy ^lem. This was the ground of the Aposde'a glorying, and the Ā«anse of his renouncing every other. *<God forbid that I shonld glory, sa^^e in die cross of our Lord JesuM Christ.** Thiswas the grand sabjeet of his ministry. **I defeemkined not to know any thii^ among you, saye Jesus Cluist and faim crucified." Here is the only fbuvduaon of every tinner's hope. The blood and righteousness of Jesus is his only successful plea. If the atoning sacrifice of his gracious Redeemer does not avail for him, he is lost, lor ever lost! Third. The character of Christ, as mediator between ā¬k>d and man, would have been imperfect, notwithstanding his sacnfioe, had he been held captive by death, or seen corruption in the grave. To complete his mediatorial reign, death must be swallowed up in victory, and the grave spoiled of its dominion. A glorious and triumphant resurrection was, therefore, necessary to the perfection of hn character. Il was the demonstration of die truth of his doctrine, and the equity and validity of his claims; without which the whole system of Christianity had been imperfect On this single point the Apostles and first ministers of Christ, with great fitness, chiefly rested their defence of the truth of their cause; and it woukl be weU for all who are doubtful of the truth of Christianity, as well as professed Christians, frequently and carefiilly to
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examine the evidonees of tine teaunreetion of the omcified lledeomer.
But this grand event in the history of Jesus, is not to be considered merely as demonstrative of the truth of hk religion. It is more immediately and intimately connooted with the condition and the destiny of man $ for, he who died for our sins, rose again for our justification. That faith which is unto justificalion must not only embrace Christ eriKified for us, but also Christ raised up from the dead. His resurrection, therefore, is the procuring cause of our being raised from the death of sin, to the life of righteousness. And, finally, the resurreotion of Christ is the cause of the resurrection of the human body. Being risen from tin dead, he has become the first fruits of them that slept. '
Fourth. Even q&bv his resurrection, had he remained on earth, he would not have been a priest, seeing there are priests who ofier gifb acocNrding to the law. But our high priest must officiate in the true tabemade, of which even the second tabernacle, under the law, was but the figure* Christ has ascended up on high, having led captivity captive, and received gifb for men. He haft gone into heaven itself^ there to appear in the pnes^ioe of God for u& And being set on the right hand of the throne of the Majesty in the heavens, he has become a minister of the sanctuary, and of the true tabemaoleĀ» which the Lord pitched and not man. And being for ever set down on the right hand of Qod, as an advocate aad intercessor, he ever Uveth to make intercession for us. In his ascension he cairied our nature, in mysterious union vrith his divinity, triumphantly to heaven, where, in this union of nature, he fills the office of Mediator, the right and authority of government being committed to him. In this mediatorial kingdom he will veign, till he shall have
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put donga all nileĀ» luid all aotbority, and povrer, adyane ta his goyenunent ; for he must Teign, as Mediator, till he hath put all enemies under hia feet And wiien all things shall be subdued unto himĀ» and the ends of his mediatorial ragn fully acctimplishedf he shall deliver up dier kingdom to God, even the Father, and be sul^ect to him who put all things tmder him, that God may be all in alL Thus by his incamatian, sufiMtngs^ resnrrection, and ascension* was Jesus Chiist coastkuted a perfeet hi^ priest and mediator.
n. Let us inquire, secondly. What is the salvation of which Christ, being made perlect, is the author?
The mediation of the Son of Gr d is designed to affect materially both the natural and Uie moral woiid ; even the entire constitution of the universe. For he, by whom the worlds wwe created, and all die hosts of them, sailh, " Behold I create all things new," even the earth and the heavens. The elements themfielves shall own him God, by the mighty change which he shall eĀ£Eect in them, at the pestitution of all things. Nor are the grand revolutions derigaed to be produced in the material universe, by the retga of the Messiahy uocoaneoted with, the eternal felicity of the subjects of his moral government But it concerns us more particularly, on the present occasion, to speak of the salvation of Christ with dkect regard to man***-to fallen, guilty, and corruptible man. And &Ā»t, by the death of Christ, man is deliverod from the penalty of the law, and entirely released fix>m its obligations as a conditbn of life, a ground of condemnation, and a standard of judgment Being bonght off from the law, his relatioiTs and obligations are transfexred to the gracious law of the Redeemer^ which law only he is bound to obey ; by which only he is either justified or condemned; and by which alone he will be judged at the last day. If man, being redeemed by
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Cbriflt^ is not retetsed from fab obligatioDS to die kvr; if the Iaw has not -relinquished its clums upon him by yiFtue of the deadi of his mzrety, k is difficult ā not to ssy impossible, to oonceiTe how his condition in regard to justification and eternal life is made better by the mediation of Christ. If the law has not released the transgressor, in coQsideraitioa of the price rf redemption ; if he is still held under its penalties, and, consequently^ under its obligations, it follows, of inevitable consequence, that the obligations must be fulfilled, or the penalties suffered. But the truth is, that the state of all men, being redeemed firom the curse of the law, is a state' of salvation-^that the covenant under which all men are placed, is a gracioiM covenant ā that the terms of lifh proposed to ail men are such as are suitable to their condition as sinners; terms, whidi ismbrace man widi aH his impotency, his pollution, and his guilt; terms, whicfa bring eternal life to his lowest state of weakness and helplessness. And in this consists the peculiar glory and perfection of the economy of human salvation. In the origin and establishment of this system of gracious economy, human agency had no participation. The grand plan of salvation was exclusively the ** purpose of God "ā Ā»the counsel c^ his wil)-*-hid immutable counsel, according to which "he worketb all things;" firom which he never departs, in the justification or glorification either of Jews or Gentiles. Bat, although the ori^n and establishment of this economy were independent of the agency of man, yet, in its operations and final results, human agency is deeply involved. On the great question, whether man should hold his relations, his obligations, and his responsibility, under the Adamic covenant, or under the covenant of grace, he was never consulted. His transfisr from the first to the second, was exclusively the act of hiB gracious Redeemer. BĀ«t whether ho be a
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paiteker of tile grace and gloiy whxth the Goepel coYenant has provided, is a question clearly submitted to fais own choice, and depending an his cywn wiH. But this will mare fiilly appear in our subsequent remarks. Whatever thb plan of the divine economy is designed to effect^in .regard to fallen man, either in bis moral or physical nature^-^ther with respect to his spiritual or material being, is involved in that aaiveUum of which Christ is tiie author.
First Salvation firem sin; its guilt, its power, its pĀ«^ution, its efTects.
Man is a sinner ; he is guilty before God ; sin exerts a powerful dominion over him ; he is led captive by it ; the whole empiro of the heart is polluted by it These ai^e posidona so plain, and so fully attested by the orarles of QodĀ« that it is unnecessary to adduce proof. The Gospel provides a remedy for this ruined condition, first, in the removal of guilt The remission of sin is one of the peculiar and distinguishing provisions of Christ's gracious government It is an act in which the most impoftant change is effected in the rektion of a sinner to God. Previous to this great rdative change, man is under condemnation, and the wralh of God abideth on him. He is continually exposed to all the fearful cerses which God has threatened against the workers of iniquity. He Ā» every moment liable to that dread&l punishment which awaits those who disobey tĀ£b Gospel of our Lord Jesus Christ, Ā« everlasting destruction, fi:om the presence of the Lord and from the glory of his power." But pardoning grace introduces him into the favor of God. All his past sins, however numerous or aggravated, are blotted out, and, in the estimation of the righteous Judge of all the earth, he stands acquitted and fully justified. What aa amazing act of divine mercy is the forgiveness oĀ£ our sinai
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tixxs, which, uuforgivenĀ» must sink our wretched souls to the deepest bell, and involve us in all the fearful horrors of the worm that never dies, and of the fire which shall never be quenched I Blessed, indeed, is the man, whose transgression is forgiven, whoso sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.
Second. But if the grace of God in Christ Jesus, has made provision for the forgiveness of sin, it is equally efficacious in the destruction of its power. Sin is represented as a powerful tyrant, holding his subjects in captivity and chains. Under the control of the carnal mind, which is enmity to God, man is the servantā the slave of sin ; sin has dominion over him; his whole nature is subject to its rule; his understanding is darkened; his conscience is seared; his passions and uffections are disordered, and hostile to the divine government; his will is perverse; and even the members of his body are instruments of unrighteousness, and become efficient auxiliaries in the empire of sin and death. Let the soul be awakened to a consciousness of this mighty power of sin, and no marvel if it cry out, ** Oh ! vn:Ā«tched man that I am, who shall deliver me?" The answer must be, "Jesus Chiist my Almighty Saviour,"
Christ has spoiled principalities and powers, and made a show of them openly, triumphing over them by the death of the Cross. He has ascended to the right hand of the Majesty on high, and led^captive that which captivated the world before. In the establishment of his gracious kingdom in the hearts of men, he fi'ees them from the law of sin and death ā delivers them from the bondage in which they were held under the reign of their spiritual corruptions, and brings them into the liberty of the children of God. Sin shall have no more dominion over them. Its power is broken, and the captive is freop
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Wbat a mighty change in the condidon of man ! Where Bin reigned unto death, grace now leigns through righteousness unto life ā spiritual and etemsl life. The mind which had been shut up in darkness and ignorance of Grod and itself, now bursts forth in die light of heavenlj day, and exults in beholding the glory of God in the fiice of Jesus Christ. The heart, once die fi>untain of iniquity^ and the abode of every earthly and sensual desire, now becomes die habitation of God, t]||rough the Spirit, and triumphs in the glorious liberty of the Gt>spel.
Third. But this is not the height of the salvation of Christ He who of God is made to us wisdom and righteousness, is also made our sanctification and redemption. Sin has defiled our whole nature : it is a fountain of corruption : its stains are deep : it is like the Ethiopian's skin, or the leopard's spots: it is fixed deep in the soul. But the blood of Jesus cleanseth from aQ sin. He who, through the eternal Spirit offered himself, without spot, to God, Ā£bi the redemption of the human soul, is able to purify the conscience from dead works to serve the living God. His blood is the fountain of purification, as well as the price of atonement ; nor is it less efficacious in sanctifying than in justifying the souL Every professed believer in Christ should be deeply sensible, that the mediation of the Son of God has made as ample provision for the entire sanctification of a fallen and polluted soul, as fcr the pardon of a guilty one. And that sanctification is as real and perfect, in regard to the pollution of sin, yea, to its very being, as justification b widi respect to its guilt So certain as the one restores us to the finvor of God, the other conforms us to his image, even righteousness and true holiness. Well, therefore, may the whole household of faidi fervently pray : " Cleanse thou the thoughts of our hearts by the inspiration of thy Holy Spirit, that we 3
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may perfectly love tiiee> and worthily magnify thy holl name, through Jesus Christ our Lord."
Fourth. Salvation from death, and all the effects of sin. The doctrines of Christ afford a firm foundation for faith and hope, in the midst of the physical disurders which we discover in the material world, and especially in our own hodaes. That these disorders are the effects of sin ā ^that death, in all its forms, has entered into the world in consequence of the tif nsgression of the law of God, is so obvious as to require no proof in a Christian assembly. That the mediatorial government of Jesus Christ has provided a remedy for these disorders, is equally true. If " the creation " itself is made subject to vanity, that subjection is not without hope. While we groan, heiug burdened with the '* house of clay " in its present condition, we wait for " mortality to be swallowed up of life," in the redemption of our bodies. The resurrection of the dead, even all who sleep in the dust of the earth, is infallibly secured by the resurrection of Christ. In this great event, death shall be swallowed up in victory, and the triumph of God's Messiah over his empiie be
But how different will be the constitution and circumstances of the bodies of the children of the fu-st resurrectioD, from their condition in the present mode of existence 1 Now, weakness, corruption, and dishonor, closely adhere to these earthly tabernacles ; then, power, immortality, and glory, shall be their attributes. Now, they are the peats of pain, of sickness, and of sorrow ; then, they shall suffer no moreā be weary, sick, or faint, no more. Then the fountains of grief, of lamentation, and woe, shall be for ever diied up. Oh ! amazing deliverance ! even into the glorious liberty of the sons of God. Oh ! most merciful Father and Almighty Redeemer, may
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die speaker and his hearen have a part in die first resurrecdou ; for, over such the Becond death shall have no power.
Finallj. The salvation of which Cfarist is the author, is, emphatically, eternal. It enolbraees the state of endless happiness, to which the saints afaall he lestored in the *' restitution of all things*" Of this state we can form hut very imperfect ideas, while we continue in this earthly house of our tabernacle. What a grand revolution will take place in the empire of intellect. Here, we know but little of Grod, or the constitution of spiikual beings; there, shall we know even as we are known. Here, we see imperfectly-^ as in a mirror; there, with open face. The deep things of Gk)d, in the economy of redemption and the mysteries of Providence, concerning which, in our present state, we are constrained to exclaim, ** How unsearchable are his counsels, and his ways past finding out!" will then be clearly developed. What are now matters of &ith, will then be subjects of knowledge. Nor will the improvement of the intellectual powers be greater than that of the organs of sense and of motion. What an amazing and delightful thought, that in the heavenly state, when the Almighty energy shall have "made all things new," the bodies of the saints ā ^bodies now vile and corruptible ā shall be like the glorious body of our Lord Jesus Christ. What clearness, what strength, what extent of vision ! what power, what activity of motion ! win that "glorious body" possess. The supreme felicity of this state will consist in the perfect adaptation of whatever appertains to the " new heaven and new earth," to the constitution and powers of the children of the resurrection. No dbordered, or conflicting elements; no alternation of burning heat and chilling cold ; no weariness, sickness, pain, or death, is felt or feared in heaven. No
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hunger nor thirst is there ; for, the Lamb who id in themMst of the throne shall feed them, and lead them to Hiring fountains of water. In a word, the fullness of God and of the Lamb shall be the measure, and eternity the duration of the happiness of the saints. To him that loved us, and washed us &om our sins, in his own blood, and hath made tn longs and priests imto God and his Father ; to him be glory and dominion for ever and ever. Amen.
III. It remains for us to consider, lastly, the terms, or conditions, on which we are made partakers of this salvation.
It is ardently desired that this inquiry may be a matter of individual interest, as concerns of the utmost importance to every human soul are incorporated in it. Whether our present and eternal salvation depend entirely on an agency independent of ourselves ā ^independent of any voluntary actions; or, whether something is required of us as indispensably necessary to salvation, is a subject which addresses itself so clearly and directly to our understanding and our consciences, and, at the same time, embraces such momentous personal interests, as to render it difficult to conceive how we can consider it merely as a point of theory, or as an abstract question. Every view which we are able to take of it, demand that we examine it with direct reference to the state of our heaits, and the character of our actions. We had occasion to observe, in treating a different point in our subject, that the relations, obligations, and responsibilities of man, were transferred from the covenant of works ā ^the legal economy, to the covenant of grace ā ^the economy of the Gospel ; and that this transfer was by virtue of the redemption of Christ This is the ground work of salvation. For, if the claims and obligations of the first covenant are still in force, and
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Bum 10 lield under tbeni^ the cooditiQos of Ii& axe imprnrticahle, and, conaeguently, the end impoesible to a eiimer. It is equally certain, that if there are any of out sinful race who are not redeemed by Christy that ealvatiou 18 impoBsible to them ; and for this plain reason-ā that not being redeemed, or bought off from the lawĀ» they remain under a coTenant, the conditions of which they are totally unable to fulfiU But, thanks be to God, that he who tasted death for every man, and gave himself a ransom for all, has. brought in a better covenant, under which God has promised to be merciful to our unrighteousness, and to remember our sins and iniquities no more. It is into this covenant we must look for the terms of our salvation.
The law and the gospel agree in thia-^that they both reqture obedience as the condition of life, and annex the penalty of death to disobedience. But they differ vndely in regard to the character of the obedience they require. The obedience required by the law was suitable to the condition of an innocent and holy creature, and such as a sinner could never perfoim. But the obedience required by the gospel is suited to the condition of a guilty and polluted creature, and such as can never apply to any but sinners. This obedience is summed up, and comprehensively expressed by ** the righteousness of faith," as distinguished firom the ''righteousness of the law." And it is the distinguishing character of the gospel, that it provides for, and accepts such a righteousness, as the condition of salvation. Hence, according to our Apostle, under the gospel economy, the righteousness of faith is reckoned or counted to man in the place of the righteousness of law, which he had lost by transgression. And this is the sum of the Apostle's doctrine of *' imputed righteousness." Having thus far considered what we conceive to be fundamental principles in the system of human salvation ā ^principles
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which constitute the excellency and perfection of die go6pelĀ« it remains for us more particularly to inquire into- the nature of that obedience on which, as a condition, salvation is suspended Repentance of sinĀ» is expressly declared by Jesus Christ to be indispensably necessary to salvatioiik The laws of his kingdom ^oin it on every sinner. He has established it, as an immutable rule of his government, that "Except ye repent, ye shall all likewise perish." Repentance of a sinner* which is unto hS&f and to which promise of pardon is made, implies a conviction of siiK^-a consciousness of pollution and guilt. It implies confession of sin. The prodigal appears in character as a repenting sinner, in his confession^ " Father, I have sinned against heaven and before tliee." It implies a deep sense of unworthiness. The language of penitence is, **1 am no more worthy to be called thy son." It implies a penitenti^ sorrow on the account of sin. The repenting sinner bewails his transgressions, and weeps bitterly for his mns* And, finally, it implies the forsaking of sin, breaking off from iniquity, turning away firom transgression, putting away the evil of our doings. This repentance, too, must be sincere, not feigned; must be deep, not superficial; must extend to all oiur sins, not some particular offences only. It is one of the most consoling truths of the gospel of Jesus Christ, that the high and lofby one who iuliabits eternity, and whose name is Holy, looks down from heaven, and approves this exercise of repentance in the heart of the sinner ; that the bowels of infinite mercy move toward him; that the attributes c^ God are pledged in the very constitution of his gracious kingdom*-even his truth and justiceā ā¢to pardon such a confessiiig sinner. What fiilness of mercy is here ! What grace ! What abounding grace is hero ! The veiy chief of sinners is not excluded from these gracious terms of life.
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Faiih in Cfarist is a coiuKtion of salvation, and an essentiai part oi evangelical obedience. Except ye believe ā¢that 1 am faeĀ» said Jesos Chmt, ye shaH die in yonr sins. *'He that believeth, shall be saved; but he that believeth not, shall be damned.'' And in answer to the great question, '^ What must I do to be saved!" the important, but simple direction is, '* Believe on the Lord Jesus Christ, and thou shalt be saved." But iaith, as it is the exercise of obedience to Christ, and a condition of salvation, is a dear and firm persuasion of the divinity of Christ's person ; of the truth of his doctrmes, and the validity of his claims. It k a steacUast reliance on the eĀ£Bcacy of his atoning sacrifice for the remission of sin, and acceptance with God; and, consequently, implies the renouncing all other grounds of justification. It is a cordial and voluntary submission of ourselves to Christ in all the offices he sustains; receiving him as our prophet, priest, and king; taking his ydce upon us, and submitting to his government. In this view, the ** righteousness of faith" implies all that Christ has included in the terms of discipleship. '*If any man will.be my disciple, lot him deny himself, and take up his cross and follow me." Short of this no man has the Buth wUch is imto salvation. Dost thou believe tibat Jesus is the Son of Godl Thou doest well, for without this thou canst not be saved* But devils believe this also, and believing they tremble: yet are they not saved. Thy 6uth must be unto obedience, or it vrill profit thee nothing. Thy whole heart must be given t<^ Christ in faith. If tliou believest with thy heart unto righteousness, thou shalt be saved. If thou dost not thus believe, tihe wrath of God abideth on thee.
<'Thou shalt love die Lord thy God with all thy heart, and with all thy mind, and with all thy strength, and thy neighbor as thyself," is the sum of Christian obediencoi
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and the fulfilment of the law of Christ *' If ye love inĀ©/' said Jesus Christ, "keep my commandments;" and if ye keep my commaiidments, *' ye shaU abide in my love." On thb obedience of Christ's law, our eternal salvation is suspended. Without it, no man can be saved. With it, no man can fail of salvation.
It remains only to answer an objection to the doctrine proposed, and close with a few practical observations.
The objection to be answered, lies against the view we have taken of the economy of the gospel or new covenant, as embracing conditions of salvation, and requiring obedience, on the part of man, as necessary to justification and eternal life. It b urged by the objector, that '^ this doctrine excludes grace, and makes salvation a matter of debt{ becaose, where conditions are imposed as requisite to the attainment of some promised good, the fiilfilmont of the conditioos obliges the other party to make good the promisa R follows, that if obedience is required as a condicioii of justification, and eternal life, under the gospel, then God is obliged, on the performance of this obedience by a sinner, to justify and save him. Is not this making th<^ reward to be, not of grace, but of debt ? Is it not, to all intents and purposes, '* salvation by works?*' We have not proposed this objection, on acooimt of any formidable difficulties it contains ; for, it is weakā exceedingly weak. But we state and examine it, because of its popular influence, and, we fear, dangerous tendency. Our Lord, and his inspiied Ap^ptles, must have understood perfectly the economy of the salvation of sinners contained in the gospel covenant. This objection, then, will be fully answered, if it clearly appear from the authority of the New Testament Scriptures, first ā ^that the salvation of sinners is by grace; and, secondly ā ^that something is required on the part of sinners, in order to salvation;
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BOBiedmig without which salvation cannot be obtained, and witb which salvation is certain. Now, tliat these two grand points are clearly laid down in the oracles of God, admits of such proof, yea, of such demonstration, as to render it difilcnlt to conceive how either of them should ever have been doubted by any man professing to believe in the truth of Divine revelation. On the first point, that the .salvation of sinners is by grace, it is necessary to say but little, because it is not in dispute. Two passages shall suffice. *'By grace are ye saved.** This applies with equal fitness to every part of the system of salvation. It is of grace, that man ā fallen man, was bought off from the law. It is of grace, that h6 is placed under a law suited to his coodttioa ad a sinner. It is of grace, that he is pardoned, regenerated, sanctified, and finally glorified ; all of which were impossible to him on the ground of the Adamic law. We, dierefore, cordially ag^e to inscribe on every stone in the perfect fabric of our salvation, '* By grace are ye saved."
" Now tD him that worketh is the reward not reckoned of grace hot of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, bis faith is c4>Qnted fbr righteousness.'* A stronger passage is not to be found in all the book of God, in confirmation of the blessed doctrine of saJvation by grace. If man obtain the reward of the inheritance of tbe kingdom of God, he must either obtain it an the ground of the first covenant ā the law of works; or on the ground of the second covenant ā the law of the Mediator. He cannot obtain it on the first gnnuid, because the title is forfeited in the violation of th> bond ; and, consequently, the claim cannot be sustained on the immutable principle of law ā "Pay me what thou owest.'* He must therefore obtain it on the second ground, ** the ^;race of our Lord Jesus Christ." But, does this doctrine 4
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26 CHmiT THE jiUTHOil OP SALVATION.
of salTation by grace, exdiide human agency 1 Bias the counsel .^f redeemii^ mercy made man. a madbine, that it may make him a saint] In no part of the scheme o{ aalvation does the grace of God more clearly appear, than in restoring man to a state of trial, mkler a dispensation the terms of which are confi>rmable to his condition, and completely within his power. But the Gospel of Jesus Christ requires something of man as a condition of his salvation; something without which he cannot be saved, and which being per&rmed secure^ that end.
The general tenor of the New Testament Scriptures sustains this position. It is every where apparent in the teaching of the Author of the Gospel. It is one oi the most prominent features of his parables. It was incorporated, in the most explicit form, in the grand commission which he gave to his disciples after his triumphant resurrection, and just before his ascensicm into heaven, to perpetuate and perfect the designs of his mediatorial government. What a solemn, and deeply interesting ti'utb-^eeply interesting to every fallen child of Adamā did this commission contam ! " He that believeth and is baptized shall be saved; but he that believeth not shall be damned." How clearly does it appear, from this passage, as well as from many others, that the *' obedience of faith," as a condition, is required by the gospel covenant, as necessary to the inheritance of that " eternal salvation," of which Chrut is the Author,
In conclusion ā What a deep and eternal interest has every child of man, in the " great salvation " provided by the mediation of the Son of God, and secured, by immutable promises, to all those who obey Him. It is only in the light of eternity, that the value of the gain or loss of the gospel salvation will fully appear. If we gain it, we gain a " far more exceeding and eternal weight of glory." If
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OBRIST THE AUTHOE Or BALTATtON. 27
we lose it, WB lose all that can render immartaUty a bleeaiDg, and inrolve ooraelTes in the learful puniflhment of tkoae *' who obey not the gospel oi onr Lord Jesus Christ.'* " How shall we escape, (these punishmenti) if wĀ« neglect so great salvation V* Who will presume to answer this important question? Who will show ns any other iiieĀ£um of access to Gkd, but the sacrifice of the crossā > any other availing intercessor, at advocate, but our " great High Priest, who has passed into the heavens, where He ever liveth to make intercession fer us ?** His blood and righteousness we make our only plea. We look to Jesus, and to him alone, as ^ awAar, and finisher of our ioith.
BiK to none vrill His sacrifice or inteteession be avaiHng in their *^ eternal salvation," but to those vrho receive Him in aH His mediatorial offices ; and, obeying from the heart diat form of doctrine vriiich He has delivered to them, ** vrork out their salvation with fear and trembling.'' Let nsĀ» then, be up and doing-ā working while the day lasts ; knowing that the night cometh, in which no man can work. ** Behold, now m the accepted time : behold, i^ow is the day of salvaticML**
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SERMON II
THE NATURE OF SAVING FAlTiL
BY BBY. XDWARD P. WSVIMXRY, D.D. Fa$Ufr of ike Second Prubyterian Churdi, LmkimnOe, Ky
**Vor in Chrlvt JĀ«Ā«nĀ« neither oiretmioisxm ttTailelb any thing', Mr oneircamQiaion; bat Cnith which workelfa by love/^ ā QtX, t. fi. "Purifying their hearts by &ith."ā Acts zt. 9.
Two methods of salvation have, at different limes, been proposed to mankind. One of these is hy the law, and the other is by the gospel. Tlie ultimate principles on which these two plans proceed, are essentially the same ; the gospel, no less than the law, being founded in tnidi and righteousness. But the terms which they propound to mankind, are essentially different. The law demands obedience as the condition on which it will administer its rewards, and threatens disobedience with its penalties. Its language is, " The man that doeth these things, shall live by them.** Its further language is, Ā« Cursed is every one that continued! not in all things which are written in the book of the law, to do them." This, then, is, in foar words, the idea of the law Ā«ā obedience rewarded, disobedience punished.
Now the gospel comes to those who have sbned, and have, &jfr sin, boen condemned ; and proposes to save them in another method, and on peculiar terms. It introduces a new idea, the principle of faith. Its language is, Ā«' Whosoever believeth shall be saved." Its farther
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TUB NATURE OF 9ATĀ«Ā«Q FAITH. 29
language is, " Wboeoever believeth not shall be damned.'* This, then, is, in a few words, the propositicni of the gospel ā the believer saved, the unbeliever destroyed. Belief therefore, ev faith, iKSCupies, u{ider the gospel, the place which obedience holds under the law. If you would be saved by the law, you must obey k : if y^u would be saved by the gospel, you must beUeve it.
Now, What is Faitb ] I emiar into no argument to show the importance of this question. Our salvation depends upon the possession of this grace, and a mistake in reqpect to it may be fatal. I propose, in this discourae, to ineiurute aft inquiry into the nature of the ftith which saves the souL I shall conduct the investigEtion by stating its most important elements, as they are disclosed in the Word of God.
FmL I win Ā£peak of its Jbundatum^ It rests on the -testimony of God*
Our whole knowled^^ is derived from three sources. One oi thaw is omr personal experience. We gain an acquaintance with the eKtemal world by tfae use gĀ£ the senses. We see the foirma of things, we hear the voices they ntlcMr, we feel their press^rew we taste the delicioi^ fiiiit, we smdl the firagrant flower. Conscionsness reveais to us the world within-*the intellect, the paasicms, the conscience, and the fi:ee and noUe wilL We repose the fullest confidence on the testimony ot our senses respecting outer h&, and on the testimony of oonseiouSDess jEospectkig the inner lUe. This confidence is faith in ow personal experience.
The circle of our ftfwmation is greatly widened by what we learn from other men. We see thvoagh their -^yes, and hear thiDugh their ears, and reach conclusions throngh the processes of their understandings. We have net seen Calc^itta, nr Jerusalem ; we have net stood on
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30 tee KATURfe of satino paitb.
the baiiks of the Euphrates, or the Jordan ; no living man has seen the temple of Solomon; yet, none doubt that these cities and rivers are, and that this temple once was. We have not searched into the grounds and principles of the sciences, yet we admit their facts and conclusions on the authority of the learned. This is &ith in human testimony. On it rests our knowledge of whatever lies beyond the narrow linuts of our own personal observation, find within the sphere of human sense and reason. The man is insane, or idiotic, who refuses to credit human testimony. He can know nothing of history, and comparatively nothing of passing events. He who loves any truth well enough to die for it, would as readily stake his life on facts ascertained by the testimony of others, as on those of which he is himself the witness.
But the domains of human knowledge enlarge immeasurably, when we receive as true the testimony of God. Now, we hear of past events, which were otherwise unknown. We learn that the world was made by the word of God's power, not from the testimony of our own experience, nor from iSbe testimony of other men, but from that of the Creator himself. '* By faith, we understand that the worlds were framed by the word of God." The creation of angels, their original brightness, their apostacy, and their ruin ā ^being thrust down to hell ; the creation of man, his uprightness, paradise, the tree of life, the fruit of the forbidden tree, the mortal taste, his expulsion from Eden, his first experience of an earth cursed, of a body dying, and a soul debased and lost ; all these things are known to us by the testimony of God only.
That testimony reveals to us, also, coming events. '* We shall not all sleep, but we shall all be changed.'' This we believe by faith alone, for the human reason can detect no gci-ro of life in the dissolvmg dust ; nor can it discover a
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THE NATtlBE OF SATINQ FAITH. 31
ray of Hght in the dark precincts of the grave ; nor are we endowed with the prophetic vision which, outrunning the deductions of reason, forsees the resurrection of the dead. We know, also, that God hath appointed a day in which he will judge the world; that the heavens and earth will flee away before the terrors of that scene; that the righteous and the wicked will stand before the bar of Christ, he sitting as God, because he is God; that the wicked shall depart from him into hell, and the righteous ascend with him into heaven. We know that these things vnll come, and will not tarry. We look, we hasten unto their approach, believing in the testimony of God.
In like manner we realize the existence of an unseen world. It is not the object of sense, nor is it discoverable by reason, but it is made known by the word oi God. The Almighty now reigns in light inapproachable, yet we see no shimng token of his glory. Christ, also, sits at the right hand of God, but we cannot gaze in upon his royal robe, nor upon his brow, on which are many crowns. " Whom, not having seen, we love." Heaven, while I speak these words, opens its gates of pearl upon streets of gold and waters of life, but we cannot catch a glimpse of its unfading splendor. Hell, also, rears its gloomy walls, and shoots up its lurid flames, yet we see not even the smoke of its torment No vision of cither world shines upon the mortal eye ; no echo from either, the world of song or the world of wailing, breaks upon the ear. These are objects not of sense, nor reason, but of faith in the testimony of God.
Having thus discovered the foundation on which saving &ith rests, we now mention.
Secondly, its object. The characteristic, controlling object which is apprehended by saving faith, is the Lord Jesus Christ. You believe that God made the worlds*
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32 THE NATURE OF SATING FAITH.
You do well : this is an historical faith. You beKeve that God will raise the dead, and judge them by that man whom he hath ordained. This is well ^ it is a faith in the vision of prophecy. You believe in the reality of an eternal state. This, too, is well: it is a faith in the Unseen. But there is a faith, higher, holier, more influential still ā a faith in Christ. It is a grace, by whidi you " receive and rest upon him alone for salvation." If you have this grace you are convinced, first, that you are sinners, justly condemned and lost; next, that you cannot recover yourselves, nor can all other creatures recover you out of your lost condition, nor will even God himself, out of Christ, save you : then you are persuaded that Christ is - able and willing to save ; further, you do rest upon him, and cleave to him for salvation, rejoicing to be saved by his grace, and to be governed by his commands; and further still, you embrace the promises and tremble at the threatenings of God, for this life and for that which is to come; "accepting, receiving, and resting upon Christ, alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace." Such is tlie faith which saves. By that you recognize your sin, and your Saviour; you confess your guilt, and cleave to him who died to atone for it; you apprehend Christ, and apprehending, trust him, and trusting, love him, and loving, rejoice in him. That is the principle which, implanted and sustained in the heart, by the Spirit of God, renders your salvation, I do not say possible, but certain ; nay, inevitable; nay, more, it renders the contrary eternally impossible, just as it is impossible for God to lie.
Thirdly. This faith is an active principle. Our text uses a strong term to express this sentiment: ā "Faith that vxrrhethy Now men believe many truths, and believe them firmly, which exert over them no controlling power
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TUB NATURE OF SATING FAITH. 33
The sublime truths, for example, taught by the astronomer, are believed by every man who hafl investigated the scieoce, and by multitudes who take them on trust It is unquestionably true, that the planets are at given distances ^m the sun ; that they revolve in their orbits, and around their centres in certain fixed periods ; that the earth is one of th'^e planets, and turns daily on its axis, and moves, yearly, through its pathway in the sky ; that the fixed stars are stms, and are at immeasurable distances from us, and from each other. These truths are generally received, yet they do not " work " in your bosoms. You do not love or hate either God or man, nor do you choose or i*efuse the good or the evil in consequence of believing them. They make you no better and no worse, indeed, in no respect, morally, diflerent from him who rejects these facts and theories, and holds by the old system of astronomy. In the same spirit many men receive the truths of religion. They believe that God made the worlds; that God will even judge the world ; that there is a heaven and a hell ; that Christ lived ; that he died; yea, rather, that he is risen again ; that he is even at the right hand of God, and maketh intercession for the saints. Yet their belief in these things is a dormant, or even a dead faith; it works not
Here, then, we discover one of the essential elements of saving faith. It is a living, active principle. It is like leaven, hidden in the meal, but working therein, until it leavens the whole lump. Although faith be lodged in the heart, it does not sleep there. It is full of energy and outbursting strength. It is, in this respect, like the principle of the natural life, a secret, aubtlo substance, we know not what, hidden we know not where, coming and going we know not how, yet working in every joint and member of the human body. It glistens in the eye, il glows in the cheek, it whispers or thunders in the voice, it
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34 Tua.ifAVVBia of. sAvuia fars.
8wdk in the bosom, it leaps in the pulac^ k gives to Ae hand its euiming, and to the fxyt its swiftness f it rages in die tumult of human passion, and smileB on the peaceful scene when the storm is over. Now, you must not think It straoge, that a religious fidth is also a iii&, a yital principle. YoH should not deem this one of the inoomprehensibles of ChristiaDiLy* Patriotism works in the bosom where ibi sacred fire is kindled. . Parental love is oomotbing more tban a fond idea; it works where it abides. Your love of the WK^rld is no ioert^ dormant abstractioD, slumbering, ia your bosoms. It is alfert, and enterprising, and eoergetic, working ever, we fear, to your undcing^ 1Ā£ you hate your enctDies, that is a wild and furious pa^ion, and i90t a mere conception, restiag on the heait, Uke die shadow on a rock. It is full of vitality. It plagues, your enemies and torments jnonraelf.
We do sot speak myatenes, therefore, when we say that faith, like other principles in the soul, good and had. i^ clothed with activity and power, and that it dbcovcrs its qamesl^ nature . by appropriate manifestaliona. From the fact of its activity, we turn to consider.
Fourthly, ike method % tohich it work*. ** It workedi by love.*' Tbero are several emotions through which the human >Ā„ill is swayed. The noost influential are these three: Hope, Fear, and Love. Hope has vast power qver man. In the ordinary affairs of life, it enables him to overcome difBculties, which were otherwise insurmountable* . Ifx the religious experience, a good hope is declared in Scriptiu-e to be "the anchor of the soul, sure an4. steadfast." And, "we are saved by hope." A beiiig. without hope, ^s a being without God in tlie world, Y qt . tills is said of the Christian hope only, as it is associated . with other graces. We need other bonds to hold us to our allegiance^ besides the smgle bond of hope, This .
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pcbiapla conlBnipletM objeati lliat am tftr* off-Ā«^ a distant world and. m a fubue otata. We am, hj Toaoaa dĀ£ mni at so great ft diaUaaca Geom God, that we feel but ibebly the drawings of die liaaTealy worid; like atant, ahooting 80 &x away from tbeir splmes, aato loee, aiaaoat, tke ftttractioDB of the caatral body. We need^ tiierafane, a fiath which, aasociatad wilh liopeĀ» works by anotliar and Koiw cDiitMdling prioeiple oĀ£ grate.
Fear has weodarflil power over the wmi. The Wir adcheBsea our fatsn, and God has given na fean to be addressed* It is but an empty boast of the wicked maa, that he is not aĀ£paid of helL Let him but realize the tjrmh ; let hell bo uncovered be&re himy and it ia not io human nacure^ it is not ia any erected nature, though of higher and fiitner structure than that of man, to feel no fear. Sinners are not afraid, because they do not bdlieve. The devils believe, and they tvemble. These have the faith of an appaHing estpenencey by which they know that there ia a heD ; and the &ith of appalling- guilt, by which they know that they cannot escape from its torments; a faith that works by fear, a terrible and excruciating &itb. Tim is just, the faith of the wicked. So far as they believe, they are miserable. They see nothing in religion but gloom, nothing in Christ but a final judge, nothmg in Qod but a consuming fire. They choose not to belike ; or if the truth force itself on their consciences, they try to drown its voice in care, or pleasure, or wickedness.
Far different in its nature and effects is the principle of love. It is not like fear, filling the mipd with terror i nor ia it like hope, fastening itself on some far-away good, which it must wait for, long and patiently. It realizes vividly the excellencies of its object. It discovers things invisible, and brings distant objects near. The Apostle expressly states, that love is better than hopOi ai|d beuef
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36 .VflB NATIĀ»m QV 9AJnnQ FAigOB.
than &idi, ill ksaLCcoiiaulerad. ^ l^ow abideth futk hope, We, tfaeae three, but the greateat of theta Ā» lov^Ā«''
FaiJJi, working by kopoi is often enfiaeUed by the lemotenew and <UixineĀ» oĀ£ the things hoped lbrĀ« Faidi, working by fear, borings eleamily near to the soul; it summons forth, from the dajtk bosom of the future, all fright&l forms and visioBS, all dreadlbl waiiings and cnes. Faith, working by love, does what hope cannot do; it makes the world to come a pvesent andTivid reality;
''Fht into diitanl worlds the prief AaA bnogi etamal gknies iMtr."
And ftiTtber, unlike fear, winch teirifies the sou], love wins its aĀ£feetions ; it teaches the heart to shoot forth its tendrils and to bind up itself with holy objects. God is love. He that loveth is bom of God. A faith that works by lore, assimilales the heart to God. This remark, however, introduces another topic.
Fiflhly. The efftet of saving faith on its subject. The Scripture which we have adopted into our text from the Acts of the Apostles, teaches us that, by this grace, God *' purifies the heart** This is a capital point in the case. It tests botli die genuineness of fiiith and the power with which it woriceth.
Let us analyse the process. First, faith brings near to the believer spiritual olijects. It brmgs Christ near with his atoning blood. It brings heaven near with its purity and its joy. Next, it enables the mind to discern these. The natural man cannot comprehend them, they being spiritually discerned. Further, this faith makes the Saviour the object of devout contemplation. And further yet, working by love, it fastens the affections supremely upon the Saviour. Finally, this blessed object, thus loved and adored, reacts upon the heart with an elevating and purifying power. It is a law of human nature, that the diaracter of man
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VOBNAWMI OP 0AVI1V6 FAftH. 97
ennfiurnM. itoelf to tbst whioh gains hia Ingbest Ā«i!ecttons. He who loves money rapremoly, becomes sordul; he who lores pleasufe, becomes seosvaL He, whose heart is feted oa base objedBy is grftduallj but ineTitably debased ; and his spirit gnnitates towai^ l^ir k>w mean level. But if his tkoughts and a&etioiiBl)e occupied with things pure and lovely, his whole being is lifted up into their dear sweet aHao^bere. He is purified, too, by what attracts him. This piineiple has a thousand iHustrations in the works of Grod. The insect takes its hue from the leaf on which it vasts* Hi* bod and die rose borrow their tints &ā¬m die sunli^t wbiA bathes both plumage Ā»id flowerĀ« When Qoi brings tfae winds out of his treasuries, they are all pnze and fresh alike. But how are these changed by what they galiier up in evSry land and every sea. They blow from the norths givyng snow like wool, and scattering the hoar frost like ashes. They return from the weary journey of Sahara, breathing fordi, like a fiimace, their scorching and sui^atiiig heat. Laden with in&Gtion from inhospitable shores, or wilk fragranee fi'om sjucy groves, the pestilential or the aiemalic gale visits the voyager when &r out sqpon the sea. The great globe itself is Ughted up and warmed by the orb around which it moves. If the Hght of the sun were quenched, the earth, chained to a dark and ikozm, centre, would wheel along its pathway in eternal night, and ice, and death.
No principles are better estabUshed than those yMdi are involved in these illustrations. Now when you read in Scripture, the caution, ** Love not the world, nor the things of the world," and when you read, again, that " The friendship of the world is enmity with God," do not think these to be arbitrary or unreasonable decrees. They are founded in the truest philosophy touching man, as weH as
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S8 HUB /NAnsB -om *Bjaaam ^wAoas
in the purest fMlj towards GodĀ« ' His tlat loMstfaft world, beoames, by the vecy fbrce of that aieotion^ earthly ā aid gixĀ»veliuigĀ« He who bows his i&ee iBto the dusty gathers defilement upon his brow. Nor does the command to lore God rest upon other than the highest reason. Love to a being bo holy and glorious, lays upon the soul the grasp of an upward attractioD osmI of a transformbig energy. He who communes with GiĀ»d^ hongs fbvth from die presenee 'dbamber a- shining dBuse*.
These renlarks unfeld the principle contained la the text, that, through the &il:h which works by lovĀ«Ā» God purifies the heart. He who truly loves the Lord Jesus, opens his heart to influenaos "which will discharge hie comipt aifrctioas, and assimilate him to Christ This^ indeod, is- precisely the explanatiQn which the Apostle gives of the matter. He iq>eaks of Ohiist under the figure of a monvor, in which is reflected the whofe giory of Gt)d. Then he adds these remadcaUe words : ** We all beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord." How impressive the statement! " We heholding ā are ishanged /"
I have BOW mentioned five elements of saving faith. It rests on die testimony of G^od ; its object is the Lord Jesus; its nature is vital and active; it woriss by love; it purifies the heart.
I will add two or three practical remarks, suggested by what haa been now advanced, and close this disoourse.
First. Our subject mdkaU^ the diferemce 6ettMwĀ» the reUgiim of fornh omd the religum of a raping faith, ** Neither circumciaioo ovailedi any thing, ueir uncircumcision, but fiiith that virorketh by lova" There is, here, a broad distinction taken between the rite ci ctrcumcnsion and true piety, imd widi this distmctioa is
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Vm NAVHKfi OF BAVVSQ FAIVS. 99
flsiociated the Bttiteiiieiit^ thai it is the fiiith, aadnotths Sdrd, thateaPTOS the aouL This prioeiple haĀ« an imlraistiva application to one of the most serious of modem drors in religion*
It is our peisoasiOD, that baptism holds to Christiamty the relation in which circumcision stood to Jodaism. Now these two ordioanoes show their affinity to each other^ in nothing more reaaarkable than in the citeumstanceĀ» that the doctrine of baptism ia now penreited precisely aa was that of cix^eumrci^on. In the age of Christ and the ApostJeS) it was the belief of many, that circtimciaion was. In some sense, a saving ordinaoee. It is now die eonvictioQ of many, that baptism is of saving efficaoy. The baptismal regeneration of our time^may find its exact couaterpait io the circumdisional reganaraticai of the former time ; and what we now have to meet is, identically, the same eiTor, under another aspect, which Paul confuted. And tve pz30serve absolutely^ the sentiment of the Apostle when we sdl you, that, as the ground of salvation, in Christ Jesus* neither baptism, nor the want of it, availeth any thing, but faith that worketh by love.
Your attention must have been arrested by the remark of Paol to the Corinthians^ as bearing on this error. In his first Epistle to those brethren, he remonstrates with tbem in respect of the divisions which prevailed among them. These dissensions appear to have arisen, in some measHPe, firopi the partiality which the people severally entertained for those ministers and apostles who had baptized them. One was of Paul, another of Apollos, and another of Cephas. In the course of his remonstrance, ibĀ» Apostle exclaims, " I thank God, that I baptized non^ of you, but Crispus and Gains ; lest any should say, that I had baptized in mine own name. And I baptized, also, the household of Stephanas ; besides, I know not whetliec
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40 THIS NATURE OF SATING FAITH.
I baptized any other/' Now if baptism be a saynig ordinance, or even if it be, in some mystical way, essential to a true regeneration, is it not exceedingly strange, that Paul should deliberately thank God that he had baptized, in the whole city of Corinth, two persons only, and th& household of another 1 He then adds : " Christ sent me not to baptize, but to preacb the gospel." Upon the supposition, that bapdsm hath an inherent power to save the soul, how shall we underatand the fact, that Christ sent him not to baptize? And how shall we explain the circumstance, that Jesus Christ baptized not at all, if 00 be that ordinance introduces sinners into the kingdom of Godi
Nay, nay, brethren; baptism is not the renewal of the Holy Spirit. Water is the emblem of His cleansing powerĀ» but IS not tbe hiding place of that power. Simon Magus was baptized by an Apostle, yet that Apostle afterwards perceived, that the sorcerer was still a sorcerer; "in the gall of bitterness, and in the bond of iniquity." Regeneration is something more than an outward washing. It b a baptism, not of water only, but of blood and of fire ; nay, it is the work of the fire and the hammer ; nay, more, it is the sword, piercing to the dividing asunder of the soul and the spirit ; it is even a new creation, and a resurrection of the dead.
Secondly. Our doctrine of justification hy faiths supplier a poujerfid motive to kolineet. There are those, I know, who think otherwise. They pretend, indeed, that this doctrine leads to impiety and vice. If, say they, a man believe that he is to be saved by what he does, he will do his best ; if works save, he will see well to it that his works are good, that his heart is pure, and liis life holy. But xf ho believe that lie is to be saved by his faitb alone, he will conclude that good works are unnecessary ; he will
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THE NATURE OF SAYIMO FAITH. 41
rely on his fidth, and be carelaw aa to fab l^e. This ia the argument of the objector.
But the objection overlooks, wholly, the nature of the faith by which we are saved. It is apccuU^ir and powerful principle of goodness, implanted and sustained by the Holy Spirit. First, it worketh-t^-it is a living* energetic principle.' Secondly, it works by love ; it is indissolubly associated vrith love to Grod and man. Thirdly, by it, God purifies the heart, discharging its corrupt propensitiosy and pervading it with the spirit qĀ£ holiness. This is the i)ature of the faith by which we are justified. A living principle, working by love, bring^g man's character into harmony with the Divine natme,ā it vindicates itself against all the cavils of the c^puter. Tho objection we have in hand was once well stated, thus : '* If I beliovcd that I ara to be saved by my &ith, and not by my works, I would take my fill of sin.'' The reply was admirable : *' How much sin, think you, would it take to fill a Christian 7" If the faith by which we are saved, be only another name for holiness, or, at the very least, if it involve, by absolute necessity, the possession of practical godliness where now is the fierce of the objection ? It works by love to God, and, therefore, by hatred to sin ; it works, also, by love to man, and, therefore, teaches the faithful to love their fellow men ; it lifts up the soul into communion with God, and thereby, transforms the man after the image of God. Does such a grace lead to sin ? Does justification, by such a faith, encourage disobedience to the law, and contempt for its author 1 Indeed, we may boldly say, that this fiuth is not more remarkable in saving the soul firom hell, than in delivering it from sin. Nay, its transforming power is identical and co-extensive with its saving efficacy.
It were easy to show that this ^th is the only true spring of an holy endeavors. It is the power of God unto 5
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ralYatbn. It is a fipirit of gentleness, working by love, but it is a spirit of enorgy, overcoming the world. Christ declares that even a little faithā a portion like a grain of mustard seed ā ^is sufficient to remove the mountains. The fulfilment of his words has far exceeded their promise. It has subdued kingdoms ; it has stopped the mouths of lions ; it has quenched the violence of the fire ; it has restored to women their dead raised to life again ; it has strengthened others, when tortured* to aooept no deliverance, that they might obtain a better resurrection. The evidences of its might in achieving, and its patience in suffering, have been borne aloft, on earth and in heaven, by a " great cloud of vritnesses," of whom the world was not worthy.
Thhrdly. Our subject snggests a teriom thought to the impmUcnt, Under the gospel, one thing is absolutely indispensable. That one thing is faith. " He that believeth shall be saved" ā this is the truth as it is in Jesus, conveyed in the very words of Jesus. " He that believeth not shall be damned" ā ^this is equally true in the sentiment, and exact in the words, of that same Jesus. And this is the whole truth. There is no hope for the man that will not believeā ruone whatever. For this faith there can be no possible substitute; for the want of it, there can be no possible excuse. Neither baptism, however administered, nor the Lord's Supper, vrith whatever consecration dispensed, can take its place. Neither prayers, nor tears, nor self-tortures, nor even martyrdom itself, can help the sinner who will not believe. Nor man, nor angel, nor, with reverence be it spoken, can the Great God himself, deliver him from death who rejects the Eternal Son. For such an adversary *< there remaineth no more sacrifice for sin, but a fearfiil looking for of judgment and fiery indignation." Your eternal destiny will, at last, turn upon the one simple question, whether you have received Christ
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hf n Irringt lovmg, panfyiiig fidth. The detennmatiiiD of tfaas (juesticfD will detemihie, undiangeablj, Yrhkher you ahaD come forth unto the rosurreccioii of life, or unto the reBUrreelion of danmndon ; whether yoa flhall have boldness or terror in the day of judgment ; whether you shall stand on the right hand of the Judge, or on his left; whether you shall hear from his lips the ^'Come, ye lilesBed," or the Ā« Depait, ye cursed;*' and whether you ihall uteer finr ever the song or the wail.
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SERMON III.
THE CONVERSION OF YOUTH, THE HOPJS OF THE WORLD.
BY EEV. SAMUEL W. LYND, D.D, PresidetU of tke Western BapHst Theological InxtibtU.
'* Wlierewithd sball a yoang man cUanie hii way f By tekbg heed tberetoj according to thy word." ā Paalm exix, 9.
We have fallen upon eventftil times. We are rapidly approximating the golden age, 'more gloriotM than erer fable conceived. Onr minds should not misgive us, on ^is point, for God hath spoken it We gi-ant that there is much darkness in the moral aspect of the world. The facility of communication whidi we possess, pours upon us daily, reports of wttmg and outrage, which, in former times, would have been confined to a limited circle. But even if crime, in certain classes of the community, were actually on the increase, it might be expected* The powers of darkness rage, because they know that their time is short. This may be permitted, in order to give the kingdom of OhrĀ»t a more glorious victory. Ndt more certainly Is the sun steadily ascending to the horizon, while darkness envelopes the natural world, than is the sun of righteousness arising upon the moral world. Vainly should we strive to keep him back ; vainly, as the proud monarch on the shore of ocean bade its swelling tide advance no fUrther.
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THS CONTEB8XON OF TOUYH. 45
The human mind, in all places, is breaking off the shackles of ignorance and oppression. It is no longer the array of physical power, the swaying of the masses by authority. It is mind to mind, reason to reason. The battle field of the age is the soul of man, its weapons are moral ; and can any doubt the result, who believe in the power of truth ] Yet we anticipate no miracle. We look to the operation of active and rational instrumentality, and especially to the operation of moral influence upon the minds of the young. The rising generation constitutes the character of society. What that is, the world will be. David saw its importance, and hence die propriety of the language : " Wherewithal shall a young man cleanse his way t By taking heed thereto, according to thy vrord.'' We have here presented to us an important inquiry, and a satisfactory reply. To these two points we invite the candid attention of the reader.
First The important inquiry, "Wherewithal shall a young man cleanse his way V*
This question, though applicable to a particular case^ yet embraces the general question. By what means $halL thā¬ next generation he made better than the present t Dr. Clarke observes, that *' a young sinner has no hraadt beaten path: he has his private ways of ofll^ce, his secret polkttians; and how shall he be cleansed from dbeset How can he be saved from what will destroy mindf body^ andjos^r
Cleansing implies pollution, and pollution is inherent iif human nature, in its present fitllen condition. It exhibits itself at a very early period of life. Sinful curiosity is aa natural to us as our desire for food. The restraints wfaieh are put upon us from early life, only give a keener edge to our inclinations. We incline to the instruction that causeth to err. We have more care fer the body Aan ftf
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46 THB CONTBK8IOM OF YOlTrH,
tiie sckol. If it were not so, tke exhortation would be needless, to seek first the kingdom of God, and his r^hteousnesB. We are prone to depart from GrodĀ» and seek unlawful pleasures. We regard religion, or obedience to QodĀ» as a hinderance to oor pleasures, and especial]/ in the season of yootb. To follow good example, in preference to bad^ always requires effort and self-deniaL Children, unrestrained, will run into vice. They need no teaching to be wicked : but to have them go in the way they should go, they must be trained to it by early discipline.
The character of youth is the character of mature age, end, consequently, the chai*acter of the young is the character of their generation. The history of the world folly proves the truth of this posidon. It commends itself to every man's observation. Those habits which are acquired in early lifo, generally run through the whole earthly existence of an individual. Habits of diss^Mition m youth, form dissipated and lawless men, unless reformed ny the grace of God. Conversion often occurs in later years, but still the cases are comparatively so few, diat they exert but a general and indirect influence upon the masses. We have a striking exhibition of this fact in the ease of the Jewish people. When our Lord appeared among them, the nation had greatly degenerated in its moral and religious aspect He came, and they received him not. The priests and rulers, confirmed in their character and their religious prejudices, met him at every point with unceasing hostility. Upon the people hia heavenly instruction made but a transient impression. At one time, the excited multitude shouted, "Hosanna^ blessed is he that cometh in the name of the Lord :" at another, " Away wiA him, away with him, crucify him.** Though many thousands acknowledged him after hie
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atcenaioo, jet the great bodj oi them retained their views and habitB. Under this isflaenceĀ» the rising geoeiatioii 611ed up the measure of their iniquity, and Mi under the corse of Qod.
The ChristiaQ religion is one of moral inflaence. It has to operate upon mind, heart, and conscienoe. Give it a fair field, and it v^ill triumj^ over the world. In its whole history, such a field has never been granted. The mind, the heart, the conscienoe, have always been intrencbod within barriers, which years c^ toil had elected. Al] the conquests of the gospel have been against such feaifiil odds ; and yet, by the grace of God, it has often triu]ii|Ā»hed. There are no barriers iejo strong as an early perverted mind* a heart filled with the world, a consdence rendered eallous to the voice <^ truth* and habits of rebellion against God. This difiiculty must be met, in individual cases, and in the masses, by cleansing the ways of the young.
Youth is the season when are treasured up peormanently all those facUf and drcumUancef, and thamgktt, which, in afber life, control the judgment, give di]:ection to the passions^ and form the moral character. Impressions are then more easily made, and the pasttons are strong to give permanency to the corruptions of nature, and to stamp error and vice, as indelibly upon the heart, as &ct8 ue Indelibly impressed upon the memory. To this truth, the Sacred Scriptures bear ample testimony. The Loxd, by the prophet Jeremiah, says: ** Can the Ethiopiui change his skin, or the leopard his spots t then may ye, also, do good, that are accustomed to do evil. Therefoje, will I scatter diem as the stubble that passeth away by the vrind ef the wilderness. Tlus is thy lot, the poaticm of thy measures from me, saith the Lord, because thou hast forgotten me, and trusted in felsehood."
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The character of the young, is the character of the generation which they constitute ; and by the moral and religious improvement of each successive race of youth, we are to realize the golden age of the world, foretold by inspired bards, when the earth shall be full of th^ Jcnowledge of the glory of the Lord. The character of tho youth is, with few exceptions, the character of the man j and by the religious character of youth, we are authorized to expect a IHe of piety and salvation at its close.
Pollution is inherent in our nature. It exhibits itself as soon as moral action commences ; and the lives of youth wre staitied with many sins ā sins which seem to find their justification in the circumstance of youth itself. The Apostle Paul exhorts Timothy to flee youthful lusts, which would render his way offensive to God, and injurious to himself. Young men especially, are exposed to many temptjutions, and are exceedingly susceptible to their influence. The imagination and the passions are like combustible materials, dangerous in the vicinity of fire. Impatient of admonition, and destitute of that wisdom and experience which age usually brings with it, their thoughts and desires rarely extend beyond the present Opposition to God and holy things, almost imperceptibly grow with their growth, and strengthen with their strength, until their habits become fixed, their associations confirmed, and their moral power prostrated. To establish a holy and useful character, the way of the young must be cleansed ; their hearts must be renewed in the image of God ; their principles of action must be such as will prove a firm foundation in the hour of trial; and their growing corruptions must be curbed. Few young people make the inquiry for themselves, hov^ this is to be accomplished, and hence David makes it for them : ** WherewitJial shall fi ytmng man cleanse his way 7
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n. The question is satisfactorily answered. in the words, *Ā« By faking heed Uiereto, according to thy word,"
Two things are here stated : first, that youths adopt ibr fhear goremment, a right rule of action: and, secondly, that they take heed to this rule. No man can work w^ who does not work by rule. In the forraatioa of character there must be some proposed standard of right and wrong, some settled principles upon which human conduct most be based. This standard or rule, is tlic word, qf Qod. This is of Divine origin, and is "profitable for doctrine, for reproof, for correction, fi^r instruction in righteouBness, that the man of God may be perfect, thoroughly furnished imto all good works.^ It contains the principles upon which the Divine government is administered, in refesrenoe to rebellious subjects, and the laws by which they are b> be governed. In this standard there is power to cleanse the way of the young. The gospel is the power of God unto salvation, to every one that believeth.
Independently of tliis standard, society cannot be reformed. The experiment has been made upon a large scale, fbr nearly six thousand years; and wherever the people have been deprived of it, idolatry, superstittouy and moral darkness have prevailed. Witness the condition of the entire heathen world. Literature, science, the arts, and civilization have, indeed, existed, as in ancient Egypt, Greece, and Rome ; but moral darkness brooded over all this fair scene. Each successive generation improved upon the vices of the former, until all, at length, sunk under the weight of crime. And what are they now 1 Bat w^htle the heathen were destitute of the Bible, they had a religion, idolatrous, it is true, but still a religion ; and for a long time it tended to sustain national existence, and to aid the influence of the law. There was an acknowledgement of higher powers interested in the affairs 6
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of men ; but there is no instance of the existence of organized society, without such acknowledgement, France tried the experiment. By her leading men, the Bible was proscribed, the Sabbath blotted out, and the existence of Deity denied* Who does not know the result? Who does not know, that men became incarnate demons, and destroyed each other as wild beastB of the fi>rests } With a false standard of religion, community can never be purified ; and with BO religion, organized society cannot k>ng exist. Without the Divine word for a moral standard, society cannot be reformed, and sinners cannot be saved. The word of GodĀ» therefore, must be adopted, as the true moral itaandard^ This is the first step. This is the basis of holy character. God's word must be the rule of our faith, ajid our practice.
But the reply ki the text embraces another idea, and that is, that we most bring our heart and life to the test of this rule, or, in other words, must take heed to our way^ according to this rule. It is obvious, therefore, that the rule must be undcrsUx^d, and, in order to be understood, mtist be studied. We mean that the Bible itself must be studied. Many persons fix upon the views and practices of a particular denomination, as tliey may be swayed by education and association; and having sealed in their minds that this denomincaion is right, they go to the Scriptui-es ihrough life, to prove that their views and practices are right. We do not proceed thus in ascertaining what is taught in the C onsti tution of the United States. Wq study the document itself, to know what its principles are ; and if any difficulty arises, and we can ascertain what construction the authors of the instrument put upon it, or, what practice they founded upon it, we cheerfully avail ourselves of their aid. Beyond this, all is mere opinion, to which we assign no authority. This is the way tc
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tmderBtencI the Bible. Go to the hook iisdf. The meaning of the book, k die meaning of ita wnrdd, according to the lows of language. Here we exercise our reason, becamse this is its legitimate province. If any doctrine presents a difficulty, inquire how the writers of the New Testament understood it, when, in their letters, they made it the subject of discussion against false views. To understand the IBMe we must study it
But more than study is embraced in the direction to take heed to our way, according to the word of God. It must be investigated with frayw. The BiUe ia exceedingly plain to a mind under the influence of right aflfections, in all that pertain to salvatkm. The gospel is hid to them that are lost, because of their pride. The Jewish rulers were so blinded by pride, prejudice, and hostility to Christ, that they could not comprehend his plainest parables. But, with prayer to God, the younge$tf and the most illiterate, may be trained in the way to heaven.
Wlien an understanding of the Divine standard is thus secured, it must be obeyed. The word of God is the great spiritual regulator, and we must bring our way to it, and set it right. It is the chart by which we are to be guided through the ocean of life, and we must take heed to it. The ruin of young persons is caused by ehoonng faUe rides of action, or hy having no rtdes at all. Let the word of God be your standard, and you are safe. Seek God as your oracle with your whole heart, that you may not wander from rectitude. Do as David did. He says, ''Thy word have I hid in my heart, that I might not sin against thee."
But we must be more explicit. To take heed to our way, according to the word of God, is, to regulate, by his word, the toay of omr sahationi and the way of our lift.
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The adminififtration of die Dhine government is remedial. All men are condemned by the law of God, which diey have violated; but the sentence b not immediately executed, because it is stayed for the purpose of showing mercy to the guilty. God gave his only begotten Son to die for sinners. He is the mediator between God and man. In consequence of his atonement, Jehovah can be just, and yet the justifier of him that believes in Jesus. He has exalted his Son to the thro>ne, given him power, as mediator, over ail things, and committed all judgment to his hands. The Divine administration is changed, from that of mere law to a rcTnedialf for the violation of the law. And now, Jesus Christ, in his mediatorial capacity, proposes salvation to men, on the ground of his own merits, through the exercise of faith. The government of Jehovah, considered in itself, is a government of mere Inw; that of Jesus Christ is a government of grace. Under one of these two, all men must be ranged, and abide the issue. If they claim the favor of God on the ground of their obedience to the law, they must be utterly and for ever ruined ; for this law requires perfect obedience in every moment of existence. If they claim his favor purely for Christ's sake, they will enjoy it, and be saved; for this substitutes the law of faith, in place of the law of obedience ā the righteousness which God has provided through faith, in place of the righteousness of man hy obedience^ on the ground of what Christ has accomplished as our mediator. So the word of God teaches, and our salvation must be regulated by it. We must be justified before God, according to his word, or justified by faith in Christ, without deeds of law. We must, like the apostle Paul, be found in Christ, not having on our own righteousness, but the righteousness of Gt)d by faith in Jesus Christ. Until we receive the Son of God as our Saviour by faith, and
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TBB HOPE or THE WOBLD. 53
through him be restored to the favor of God, we rejeet the ooly Divire government instituted among fallen men, and render ourselves fur ever incapable of any moral act, which can be regarded by our Maker as an act of obedienca,
We must take heed, also, to our way of tanctifieatumf according to the word of God. This is by the influence of the Spirit of God, renewing our nature in righteousness and true holiness, and perfecting in us the image of God, during our residence on earth. In a word, to take heed to our way of salvation, is to understand and embrace the doctrines of the gospel, - It is a mistake, that a man may bold any views, provided his conduct be right. His views must accord with the Scriptures, or his life can najirer be conformed to the will of GodĀ« Not to embrace the teaching of God's word, and submit to it, is rebellion against the government of Divine mercy.
Bat while the administration of Jesus Christ is remedial, it has its laws for the government of aU his subjects. And hence, it is required that we love God supremely; love the Saviour with all our hearts; love his followers, because they bear his image; consecrate ourselves to hb service ; deny ungodliness and worldly lusts; and live soberly, righteously, and godly, in this present evil world. This is true conversion. And if we would cleanse our way; if we would be saved from sin and pollution in this world, and be happy in the world to come, we must take heed to ofur ways, according to the word of God. And this must be done in the season of youth, or there can be but little hope for the future. We do not limit the power of God, but the fact is fearfully arra3'ed before all eyes, that but few, comparatively, are brought to the knowledge of salvation, after their habits in rebellicn have become confinned by years. The same is true of the question, in
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a more general sense. By what means ahall the aefitt generation be made better than the present 1 The answer is, By the religious trainings atuL the convereitm of ike youth.
Here is our principal hope for the ultimate renovation of the world, as foretold in the sacred Scriptures. Nor is k a vain hope. The attention of Christtans has, for many years past, tarned upon the young. A religious literature has been created for their benefit. Sabbath schools have multiplied, not only in our cides and villages, but in sparse settlements, tfaroughcut our land; and God has sanctioned these effi>rts, by the conversion of vast numbera of young pec^le. Where there were ten young men training for the ministry, thirty years ago, there are now a hundred. These instrumentalities are increasing every year ; and every year is hastening on the gloriobs jubilee of our world. The millenial morning dawns, for the young are cleansing their ways, by taking heed thereto, according to God's word.
We desire the salvation of M, We would invite and welcome to Chrbt, the weary aged, whose limbs are trembling at the threshold of the gloomy vault. For the little evil they may yet be able to avert, the little good which they may yet be able to do, but especially for their own sake8Ā» would we invite them to the fold of Christ : but we desire the young to enlist, because they are young.
The largest amount of the ordinary life of man, which it may be yours to enjoy, is now neaily all befi>re you. We wish to see that time consecrated to the service of the Saviour. You are vigorous. We want that vigor in the most holy cause in which men can embark. You are now capable of being trained in the armies of the faithful. We want your trained services in many future conflicts.
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Tiiiiik what yoa are capable of becoming, and of deing. Thkak of the years of holy triumph and usefuhiess, that, in aU probability, await you, if you are now consecrated to the service of the Redeemer. Think of the gracious xeward of a life spent in the cause of the Lord Jesus Christy the King of kings, and the Lord of lords. Many of us, mcsie advanced in life, must soon pass away. You will then be the righteous, or the wicked age. Your cottrse will characterize the generation that succeeds yoiL. Carry the thouf^ of your influence, for good or evil, down through successive generations; bring it all congregated b^re the bar of judgment. Oh i what a scene of anguish will spread itself out be^MPe you,, if your influence has held back millions from the path of life. But what holy joy will fill your hearts, if you see millions, directly or indirectly, brought to the right hand of Christ, through your instrumentality. What must have been the feelings oi Job, when he could say, '' When the ear heard me, then it blessed me ; and when the eye saw me, it gave witness to mo : because I delivered the poor that cried, and the faUierless, and him that had none to help him. The blessing of him that was ready to perish, came upon me : and I caused the widow's heart to sing for joy." But how far short must even these feelings fall, when compared with those who witness, in the day of judgment, the influence of a life consecrated from youth to the sei*vice of the Saviour 1 We entreat you, bj/ your youth, to enlist under the banners of the Lord Jesus Christ. This is the critical period of your life. You are adoptuig your principles of action. Let them be such as are found in the Word of God. You are now forming your society. Let it be the society of the vxUl-iTtformed, the refined, ike virtuofUJi, and, above all, the rdigioua. You are forming the habits of future life. Let hoHnesa and usefulness
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56 THB CONVERSION OF YOUTH.
characterize thenu You are preparing a moraJity, not merely for the toorld, but for the scrutiny of a judgment bar, before him who searches the heart, and where every one will receive according to his true character in the sight of God. You are preparing for eternity^ an eternity of unmingled woe or blessedness. Prepare for it, by taking heed to your way, according to the Word of God. God says to you, " My son, give me thy heart." Do it without delay, for now is the accepted time, now is the day of salvation. God loves them that love him* and they that beck him early shall find him.
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SERMON IV,
THE NATURE OF CHRIST'S KINGDOM.
BY EEV. F. O. BLACK. PatUr of ike Fir$l Cumberland Presbyterian Church, Cittctnnaiu
" And in tiie days of these kings shall the God of heaven set np a kingdom, which shall never be destroyed : and the kingdom shall not be left to other people, bat it shall break in pieces and oonsame all these kingdoms, and it shall stand for ever." ā Daniel ii. 44.
Let us, for a little season, contemplate this dream, and the interpretation thereof. Nebuchadnezzar saw the image of a man standing before him ; it was as the image of a living man, the appearance thereof was to him both terrible and formidable. But that which was the most remarkable in its appearance, was the different metals of which it was composed. The head of gold ; the breast and arms of silver; the belly and sides, or thighs, of brass; the legs of iron ; and the feet part of iron and part of clay. This was a wonderful representation of the different monarchies of this world.
But let us see the interpretation thereof. This dream represented the different kingdoms of this world, which should successively bear rule amongst the nations, and have influence upon the character and history of the Jewish Church. Ā« The four monarchies were not represented by four distinct statues, but by one image, for the reason that they were all of the same spirit, and all, more or less,
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opposed to tlie Church of Gh>d. It was the same power, only it was possessed by different nations.
The head of gold signified the Chaldean monarchy, of which this man was himself the king.
The breast and alms signified the monarchy of the Medes and Persians. This kingdom was formed by Darius, the Mode, and Cyrus, the Persian, in alliance ; and hence, it is represented by two arms meeting in the breast.
The belly and thighs of brass signified the Grecian monarchy, founded by Alexander, who conquered the last of the Persian emperors, Darius Codom annus.
The legs and feet of iron signified the Roman monarchy. Some suppose that this signified the latter part of tho Grecian monarchy, the two empires of Syria and Egypt ; the former governed by the femily of the Seleucidce, and the latter by that of Lagidas. Thus, they make these two families the two legs and feet of this great image. But my opinion, in common with many others, is, that the Roman monarchy is here signified; fi^r it was in the time of that monarchy, and that, too, when it was in its glory, that the kingdom of Christ was set up by the preaching of the gospel. ** And it came to pass in those days, that there went out a decree from Csesar Augustus, that all the world should be taxed. And this taxing was first made when Cyrenius was governor of Syria. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazaretli, into Judea, unto the city of David* whidi is called BethleKem, because he was of the house and lineage of David, to be taxed with Mary, his espoused wifiĀ», being great with child. And su it was, while they were there, the days were accomplished that she should be delivered. And she brought forth her first bom son, and wrapped him iu swaddling clothes, and laid him in a manger,
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beciuue diore wns no room for them in the inn." Luke ii. 1 ā 7.
The fulhiess of the time was now come, when Grod would send forth his Son, made of a woman, made under the law. It was foretold that the great Redeemer should he horn in Bethlehem. In the passage quoted, we have a history of the fulfilment of the predictions concerning the time, place, and maimer, of the hirth of this iDuatrious personage.
He was horn at the time when the fourth monarchy was in its full strength and glory ; when it had become, more than either of the former ones, a universal monarchy. He was born in the days of Augustus Caesar, when the Roman empire extended itself further than ever before, or since, including Farthia one way, and Britain another ; so that, in the passage quoted, it was called ** the whole world." At this time, there was scarcely any part of the civilized world, but what was, in some way, dependent upon it. Now, according to Daniel's prophecy, this was to be the time of the Messiah's birth. ** In the days of these kings," the kings of the fourth monarchy, *' shall the God of heaven set up a kingdom, which shall never be destroyed."
About sixty years before this, Jerusalem was taken by Fompey, the Roman Genei-al, and, in its state policy, became tributary to the Roman empire, as is manifest by this taxing ; for, when all the Roman empire was taxed, the Jews were taxed amongst the rest. This shows their connection with, and dependence upon, that empire.
There is another circumstance, as to the time of the Messiah's birth, signified in this general enrollment of the subjects of the empire, which should be mentioned. There was, at this time, universal peace in the empire ; it was, hence, meet, that He, who is the Frince of Feace, should be bom, under whose divine reign swords should
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be beaten into ploughsharea^ and die nations fihould leam war no more.
Upon the place and manner of his births I will not stop to remark, as neither of these entenB so immediately intv my present purpose.
According to the prophecy of Daniel, in the days of the kings of the fourth monarchy, the God of heaven was to set up a kingdom which should never be destroyed. . This kingdom was typified by the Jewish Theocracy, and declared to be at hand by John the Baptist, and by Chzist and his apostles in the days of his flesh. But it did not come with power, until Jesus arose from the dead, and ascended to the right hand of God. Then, amidst myriads of attendant and adoring angels, and the spirits of just men made perfect, he was solemnly inaugurated, and publicly proclaimed King universal, especially of the New Testament Church. Thus were fulfilled the words of Jehovali, by his servant David, " I have set my King upon my holy hill of Zion."
This is that spintual, evangelical, and eternal kingdom, to which Clirist referred when interrogated before Pontius Pilate, and in reference to which he said, " My kingdom is not of this world." His empire, indeed, extends to every creature; for all authority is committed into bis hands, both in heaven and on earth, and he is he^/i over all things to the Church: but his kingdom primarily imports the Gospel Church, which is the subject of his laws, the seat of his government, and the object of his care. He is likewise said to rule in the midst of his enemies, by reason of the opposing powers to his gracious administration.
This kingdom is not of a worldly nature, or origin, nor has it this world for its object It can neither be promoted nor defended by worldly power, influence, or carnal
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weapons, but by bearing tesdmony to tbe truib, or the preaching of the gospel, with the Holy Ghost sent down from heaven. Its establishment amongst men is progressive; being destined, ultimately, to fill the whole earth. Its real subjects are only those who are of the truth, and hear and obey the voice of Christ; for none can enter it, but such as are bom from above ; nor can any be visible subjects of it, but such as appear to be regenerated, and maintain a creditable profession of faith and obedience. Its privileges and immunities are all spiritual and heavenly. Over this glorious kingdom death has no power; it extends as well to the future as the present world; and though entered here by renewing grace, it is inherited in its perfection in the world of glory. This is the kingdom which the Qod of heaven was to set up, in the days of the kings of the fourth monarchy, and which, in the days of Christ and his apostles, he did set up, to bless all the nations of the earth.
The Founder of our holy Christianity chose to make his advent among the lowly and despised. This was agreeable to the spirit of that holy religion which he came to establisL There was a time, when a multitude of his followers, astonished and convinced by the omnipotence displayed in his miracles, were disposed to take him by force, and make him king; but so far from favoring their design, the historian teUs us, he departed again into a mountain himself alone. And in reply to the Roman Governor, he uttered those memorable words, " My kingdom is qot of tiiis world." His whole conduct, from the manger to the cross, and from the cross to the mount of ascension, was in strict accordance with this characteristic maxim of genuine Christianity.
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In selecdng those whom he would send forth as the apostles of his doetrines, he went, not to the palaces of the great, but to the humble walks of life, and chose fmm aiQODgst the poor of this world, those who, in prosecuting their mission, were destined, like their divine Master, to be despised and rejected of men. In performing the worit which their Loixl had assigned diem, the lowly but zealous fishermen of Galilee, and the courageous tent-maker of Tarsus, with their faithful fellow-laborers, despising erery worldly honor, were content to lay their laurels at the feet of Christ, and ascribe their success to the efHcacy of the cross; and thus, they counted til things but loss, for the excellency of the knowledge of Christ Jesus their Lord, for whom they willingly suffered the loss of all things.
In the early establishment of Christ's kingdom, his religion was embellished with simplicity ā a simplicity which is peculiar to a religion coming firom such a divine source. Its simplicity, beauty, and power, consisted in its simple institutions and ordinances, its inward and moral purification and embellishment of the soul, and the divine power accompanying its institutions, ordinances, and purifications. Its simple and divine tendency was to call the affections from' earth, and fix them upon heaven; andĀ» by a steady radiance of divine glory, to conform the soul to the image of God, its great original. But, at a very early period, this simple institution began to be corrupted, by intermingling the traditions of men, and teaching them, for the commandments of God, But a few centuries after the establishment of this spiritual kingdom, we find the professed successor of Peter, the fisherman, dwelling in a magnificent palace, attended by troops of soldiei-s, ready to avenge the slightest insult offered to his dignity; surrounded by all the ensigns of worldly greatness, with
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more tbtin regal eplendor, proudly claiming to be die Boveptiga ruler of the imivereal Cbarch, vicegerent of God upon earth, whose decision is in&llible, and whose will ia law. The contrast between these two pictures of primitive OhriBtiaintj in the first century* and Papal in the seventh or eighth, is so amazing, that we are irresistibly led to inquirei Are they the same? If the one is a faithfol picture of Christianity, can it be possible that the other ia worthy the name t
We cannot suppose that tibis transformation obtained at once. This change, from the lowliness of the one, to the lotdliaeas of die other, required ages Ā£or its completion, and it waa not till the lapse of moro than five centuries from the death of the last Apostle, that it was fully effected. It commenced in the days of the apostles, and with it the mystery of iniquity commenced its wild persecutions. Had it not been for these purifying influences of the fire of persecution, kindled by the emperors of Pagan Rome, the advance of ecclesiastiea} corruption and spii'itua] despotism, would, without doubt, have been mndi more rapid than it was, and at a much earlier period the man of sin had been revealed---even that son of perdition, who opposeth and exalteth himself above all that is called God, or worshipped, and showing himself that he is God. For three centuries after the ascension of Christ, his disciples were exposed, with few and brief intermissions, to a succession of cruel and bitter persecutions and sufferings* The pampered wild beasts, kept fi)r the amusement of the Roman populace, fiitt^ied upon the bodies of the martyrs of Jesus, in the amphitheatres of Rome, or, of other cities of the empire ,* and hundreds of fires were fed by the living frames of tliose who loved not their lives to the death. '* They were stnned, diey were sav^n asunder, were tempted, were slain with the ā¢word^ they wandered about in ^leep skins and goat skins.
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being destitute, afflicted, tormented, (of whom the world was not worthy;) they wandered in deserts and monntains, and in dens and caves of the earth/' Under such a state of things, there was, of course, but little inducement to the worldly minded and ambitious to seek admission to the Church; and if, during a season of relaxation, some such might creep into its pale, it required only the mandate of some other emperor to kindle anew the fires of persecution, to separate the dross from the gold. This opposition of the powers of earth constituted the most effectual barriers against the speedier progress of corruption in the Church, and, according to the prediction of Paul, before -the man of sin was revealed, it was necessary, that this let or hinderance should be removed. One can scarcely doubt, that the Apostle had reference to the persecution of pagan Rome, when he said, ** And now ye know what withholdeth, that he might be revealed in his time, for the mystery of iniquity doth already work, only he who now letteth will let, until he be taken out of the way ; and then shall that wicked be revealed."
No one who reads the New Testament Scriptures, and understands the character of Popery, and tlien compares them, can doubt that Popery is a subject of prophecy. To prove this statement, I shall cite the full lengdi portrait given by the Apostle : " Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition ; who opposeth and exaltetfa himself above all that is called God, or that is worshipped ; so that he, as God, sitteth in the temple of God, shewing himself that he is God. Remember ye not, that when I was yet with you, I told you these things ? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work ; only ho
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wibo now l^eth will let, until he be taken out of the way. And then ahall that wicked be revealed, whom the Lord aball consume with the Spirit of his mouth, and shall destroy with the brightness of his coming: even him, whose coming is afler the working of Satan, with all power, and signs, and lying wonders, and with all decoivahlenesa of unrighteousness in them that perish : because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrigh^usnes9."-*-E Thess. ii. 3 ā 12.
. " Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils ; speaking lies in hypocrisy, having their conscience seared with a hot iron ; forbidding to marry, and conunanding to abstain from meats, which Ood hath created to bo received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving : for it is sanctified by the word of God, and prayer."-^-! Tim. iv. 1 ā 5.
It is obvious, that the wicked power which in the former of these passages is the subject of the Apostle's discourse, and denominated the Man of Sin, had not then been ^lly dbplayed, and that there existed some obvious obstacle to a complete revelation of the mystery of iniquity. It car scarcely be doubted that the Apostle's hinderance of which he speaks, referred to persecuting pagan Rome, wliich acted as a restraint upon the pride and domination of the clergy, through whom the man of sin ultimately arrived at his power and authority. In this languago of the Apostle, tliere is, to say the least, a remote prophecy of the termination of tbe Roman empire. 7
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Many of tile errora, <}ating several of the paaniig centuries, the fi^uit of raia philosophy, paved the way for the events which followed; but the hinderance vras not effectually removed until the time of Constsntine, who, professing himself a Christian, undertook to convert the kingdom of Christ into a kingdom of this world, by exalting the teachers of Christianity to the same state of affluence in the empire, as had been enjoyed by pagan priests and secular officers in the State. The prolbssed ministers of Christ, having a wide field now open to them for grati^fing their lust for power, wealth, and dignity, the eonnec^on between the Christian &ith and the cross was at an end. What followed this state of things was, the kingdom of the clergy supplanted the kingdom of Jesus Christ
Many things, however, in the Christian profession, before the reign of Constantine, made way for the kingdom oĀ£ the clergy, and slowly, but insidiously, was the purity, simplicity, and glory of the Church wrested from her; so neither, after the clergy were raised to stations of temporal dignity and power did they at one stride arrive at the climax here depicted by unerring pencil of ini^iration. Neither the corruption nor the Reformation of Christianity, was effected in a day or a year. '^ Evil men and seducers waxed worse and wcnrse." When the Bishops were once exalted to wealth, power, and authority, learning, eloquence, and influence were exerted to maintain their own personal dominion and popularity, and this exaltation was the prolific source of every corrupt fruit to the Church ; and thus being shorn of the purity and simplicity of her institutions, she was like Samson when shorn of his locks* In all the transactions of the Church, human for Divine authority was substituted; and, instead of the simplicity of self denial, bearing the cross, love to the brethren, and all the train of heavenly gracea taught by
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Jesus Christ and tho primkiTe Ghuroh, diey substituted pomp* worldly dignity, and powor, and contended for .human authority. This change leuded to darken the human mind as to the real naiure of oevealed Christiaiuty. Compare this state of things with the language of Christ, when he said, ** My kingdoim is not of tliia world." Tliis, is a luaxim of uubpeakahle importance in the religion of our Lord Jesus Christ, and of vast conseifueiioe to every true heavted Cbristiau* By departing in some scHt from this . essential element of Ciirist'a kingdom* almost every corruption which has ever fixind way into the Church, has . been introduced, and thus this heaveidy institutioii has been debased. In all the efforts of Christians to spread the knowledge of the cross, they sliould keep their eye upon this fundamental principle: " My kingdom is not of tliis world." It will not be expected, that 1 can, in one discourse, set forth all the attendant circumstances which led to the utter subversion of the original designs of Christ's kingdom. But I may be permitted merely to allude to some of them* And,
First. Its unhely alliance with the state under Concstantioe, in (he year ^12, from which time the progreas of priestly dominatioii was far more rapid than in any other age. This opened the way for designing and ambitious men to seek and obtain connection witli the Churdu
Secondly. The law enacted, in the year 372, by the Ā£raperor Valentinian, which favored extremely the rise and ambition of the bishops of Rome, by empowering them to examine and judge other bishops, together with other circumstances growing out of this law, was another step towards papal supremacy.
Thirdly. The custom which obtained somewliat exliensively before the close of the fourtli century, of
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referring to fiie dedaions of the bbhops of Bone, on account of their claim to apcstolioal descent, all questiona of apostolical doctrines and customs, was another stc^ towards the rapidly increasing tendency of papal domination.
Fourthly* The regard almost uniyorsaUy paid to the bishops of Bome, by the fierce and barbarous tribes of Goths, who poured in from the North, and conquered and ravaged Italy, and the capital of the ancient empire, in the years 408, 409, and 410, together with the following circurastanoes, contributed in no small degree to the power and influence of the bishops of Rome. In the year 46^ Atdla, king of the Hims, inyaded ihe North of Italy, laid waste some of its provinoes, and was only prevented fiv)m marching to Rome, and renewing the horrid cruelties of Alaric, by an immense ransom, and the powerful influence of the Roman Pontifi*, Leo the Great. In the year 4^4, Rome was again taken and pillaged by Genseric, king of the Vandals, And in the year 476, the western empire was finally subverted, and Italy, vnth its renowned and time honored capital, reduced under the dominion of the Gothic barbarians, by the conquests of Odoaoer, king of the HeruH, a tribe of Gkiths, and the depoeition and banibhmentof Agustulus the last of the western emperors. These barbarous tribes, when converted to Christianity, looked upon the ministers of Christ as invested with the same rights and privileges which distingui^ed the priests of their fictidous deities. Nor, is it to be wondered at, that these superstitious barbarians, accustomed as they were to regard with a feeling almost amounting to adoration the high priest of dieir own heathen gods, should manifest a readiness to transfisr that veneration to the high priest of Rome, especially, when they saw the multitude of heathen rites which were already introduced into Christian woxahip^
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nd die willingness of the Ronmn^Pontiflb, by Aill furtber increasing the immlier of these pegon ceremonies, to accommodate tlsdr Teligioo to the prejudices and inclinations of all. Tbas, b j the ^corruption of the clergy, and the ignorance and superstition of the masseSy was the way marked out for the former, to claim supremacy over the latter, by a Divine right, which, was the subversion of the kingdom of Christ, and the establishment of the kingdom of the clergy. Yet, ChrĀ»t then did, does now, and ever wiD daim, that his kingdom is not of this world. His, as I have before said, is a spiritual, evangelical, and eternal kingdom. Such a kingdom as the latter, was the ā¬k)d of heaven to set up in the days of tha kings of the fourth monarchy ; and such he did set up ; but, through the ambition, treachery, cormptioi*, and superstition of men, the designs of this kbgdom hatve been subverted, and, instead of exhibiting the native simplicity of the Gospel institutions, it has been overhead vrith the daszling riles of human invention and superstition.
As we hĀ«ve before seen, the corruptions of the Church commenced at a very early period, and progressed slowly through suooeeding centuries, until the dergy were rife with an unhallowed thirst for power. Every circumstance conspired to foster the growing ambition. In the year 606, Bon^bce III. succeeded to the Romair See, and in 606, applied to Phocas, who then held the throne, to confer upon him the title of umversal bishop, with the privilege of tnnsmitting it to his successors, which the Emperor accordingly did in the same year. In doing this, the Empercnr declared the Church of Rcnne to be head over all other Churches. The divine rite, therefore, claimed by the Pope, instead of coming from Gtod, came from Phocas; and instead of the Popes .of Rome being the successors of Peter, they are the successoors of Bonifece IIL
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wbo lived in the beginaing of die seventh oeatory. Tfafe state oCr things being established^ Paul's prediction vnB accomplished, the man of ain reveded, aad that cormpt system of Christianity and spiiitual tyranny, which is propwly called Peppery, was fully developed. This, we oontend, Lf the kingdom of the clergy, and is oppoeed to the kingdom of Christ. Comparing the state of things exkting, from the fourth century up to the time whea Phocas declared Bonifaee universal bishop, with the simplicity of gospel institutiona in the days of Christy and during the first century^ when the gospel was propagated by the apostles and their immediate successors, we are constrained to ask, Are these the same? If the one is a faithful picture of the i^iritual, evangelical, and etei-nsl kingdom of Jesus Christ, has the other any claim to it ?
I shall now proceed to speak more paxtioularly of the nature and design of Christ's kingdoin. The stone cut out of the mountain without hands, represents the kingdom of Jesus Christ ; and this kingdom vras to be set up, in the days of the kings of the fourth monarchy, by the God of heaven, and should hence be a ^irituai one, established by divine authority. This kingdom, as you disoover, was neither to be established nor supported by human policy ; but by such means as the Grod of heaven should appoint To this efiect Jesus said to his apostles, *' Go ye into all the world and preach the gospel to every creature.^ "And we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."
FuBt The gospel Church is a kingdom, of which Christ is universal king. Over this kingdom he rules by his word and Spirit, unto which he gives law and protection, and from which he receives homage and tribute, Christ
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said of tkm kingdom, Ā«Ā« It is not of this worid.'' It is the kingdom of Qvd amongst men. Tbis kingdom is from aboveĀ» and its tendency is thither.
, Secondly. Christ was bom, when, by the decree *of the Emperor of Rome, all the world was taxed. This is a plain indication, that the Roman empire had become as universal as any which had ever obtamed amongst men* and goes far to show that the time had now iully eomo, for the incanuiion of the Son of God, and the setting up of this glorious kingdoia. The God of heaven is now about to do his own work, and fulfil his own counsels, in setting up a kingdom whose domonion and glory is to fiD the whole world, and whose benign influence is to bless afl the families of the eafth.
Thicdly. The kingdom of Christ knows no decay. There is no danger of its destruction, as it is a spiritual, evangeHcal, and an eternal kingdom. It does not admit of either revolutions or successions. It shall never be destroyed by the invasions of a foreign foe, neither can fire or sword waste it. The combined powers of earth and hell oannot wrest the Prince of his subjects, nor the subjects of their Prince; for the gates of hell shall not prevail against it ā it is founded upon a rock. The promise is, " The kingdom shall not be lefb to other people.'' It is true, this kingdom vras taken from the Jews and given to the Gentiles ; but still Christianity ruled the Messiah's kingdom. The Christian Church is hence the same, and will continue so, world without end.
Fourthly. Christ's kingdom shall be victorious. It shall break in pieces and consume all others, shall outlive them, and flourish with undiminished splendor, when all others shall have faded, and been crashed with their own massive corruptions. Every kingdom which appears against the kingdom of Christ, shall be broken with a rod
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of iron, as a potter's vessel. In the kin^oms whieh submit to the spiritual, evangelical, and eternal kingdom of Christ, tyranny, idolatry, and every thing which is now their "disgrace, shall, by the power of the gospel, be thoroughly broken up, and their embellishment shall be the inward embellishment <^the spiritual, evangelical, and saving graces of the Holy Spirit. The day is coming, when Jesus Christ shall have put down all rule, and all authority, and shall have made his enemies his footstool. Then shall we see this, and many similar prophecieB, in all the majesty of fulfilment. To the final triumphs of this kingdom, Christ seems to refer, when he says, ''On whomsoever this stone shall fall, it shall grind him to powder."
Fifihly. It hhall oe an everlasting kingdom. Though the foundation of the earth be removed ; and though the beauty of the heavens be defaced ; and though all things else be changed : yet, the throne of the Son of God is for ever ar^ ever, a sceptre of righteousness is the sceptre of his kingdom, and of the days of the yean of his kingdom there shall be no end. It is ihe divine nature of Jesus Chiist which gives stability and immutability to his throne and dominion. " But, unto the Son, he saith, " Thy throne, O Grod, is far ever and ever." " Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." The kingdoms of earth which had broken in pieces those around them, have in their turn been demolished. This is true of the Chaldean, Medeopersian, Grecian, and Roman. But the kingdom of ChristĀ» while it breaks in pieces all others, shall stand itself, invincible and eternal. The thronie of Christ is as the days of heaven, and his seed as the stars of heaven, which shall shine fbr ever and ever. Of the increase of his government and peace there shall be no end. The Lord shall reign for ever and ever, even thy
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6odĀ» O Zion. Tbe kingdoms cf this world must and shall range themselves under tbe ample folds of the blood bespangled banner of Prmce Messiah, while, in the majesty of Gtxlhead, he shall move onward the tmconquered, and the unconquerable King of kings, and Lord of lords. When, therefore, the inhabitants of earth, heaven, and hell, shall assemble over nature's funeral, Christ shall reign in all his undiminished glory, the universal, the eternal King.
We have now seen somediibg of the nature of Christ's kingdom. Its design is to prepare the inhabitants of this world for a future bliss. This it does by an inward purifying of the soul, called the new birth, a new creature, and regeneration, vnth many other names by which the same thing is set finrth. None riiall ever obtain this blissful state of immortality, but such as are sanctified by the truth ; hence the Saviour prays, " Sanctify them through thy word, thy word is truth." In the days of Christ and his apostles, and during a few of the first centuries, Christ's kingdom presented such a state of things ; but, after the unholy attempt to make his a kingdom of Ihis world, as we have before seen, designing and corrupt men sought and obtained connection with the Church, and soon the fine gold became dim, and the body of the Church lost her inward embellishment; pride, ambition, and a thirst for power swelled her soul, until, with the weight of her own massive corruptions, she exploded in the sixteenth century, and the Idngdom of Jesus Christ came fbrth, and once more was the world blessed with the privilege of looking upon the kingdom of Christ in all its native shnplicity and spirituality, wliich, with its goings ibrtb, was to bless all the families of the earth. The light which Luther, aa God's servant, had kindled, daily brightened, until it shone with unclouded lustre through many of the 8
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most powerfiil natuns of Europe. The fijenda of the kiiigdom of Jesus Cfafist oeused upoa every means which the progreK of society had plaoed within their power; they ittudied, argued^ preached^ wroteĀ» translatied, priaiied, aod distributed tradi in every dii?ectii>D|. accompany iag Ā«U such with the spirit of deyout prayer to the King immortal, iQTisikle, and eternal. Thus the kingdom of God came forth, disburdened of the mamve oomiplions which had so long obscured her glory.
Now, we ask, by what means ahaE this kin^^m be propagajted and defended ?
First By men possesfling largely the ^irit of Chariat; men whom (jod sends into the world to gather to the fold of Christ ; men whose hearts glew with love to Christ, and love lor souls ; men who will sacrifice themselves upon the altar of Christ and his kingdom ; men who will place their lives in the hands of Christ, and their time, talents, and all they have and are at his command ; men who, when he says^ Go, vriU leave all and go, takiiig with them the promise of Gk>d only, " 1 am with you alway ;" men who will not secularize themselves for the sake of gain, to the neglect of aouk and the cause of Christ ; men with pure hearts, clean hands, and clear heads. By bearing testimony to the truth, the preachiqg of the everlastii:^ gospel of Christ, this kingdom, whioh the God of heaven set up, is to be spread through all the earth, until the knowledge of the gk>ry of God shall fill the world. In &is great work, there is ample scope for the most gigantic intellect ; its doctrines are the doctrines of God, time, and eternity; these are die doctrines which are to redeem the world from ignorance* superstition, and sin, to a puxe knowledge, morality, and religion, vrith which G^od himself shall be well pleased, and wfaidi shall restore the world to holiness, peace, and happiness; then shall tlie kingdoms
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*
Q(f idff world be the knigdoms of emr Lord Jesus Ofaariat, Ā«nd the principles of his spiritoai^ emogelkal, end etemai kingdom orer which he reigns, be nnivenellj diSused. This is all to be done by spreading truth hroed esBt over liieworld. In our day, when die progress of sooetjafibsds so nMOiy fiicilities for spreading the gospri, the fiiends of the Bedeemer's kingdom should embfaee ereiy oppoitanity to send the tradi with eleeirio iq^eed to the ends of tho earth.
Secondly. The Church, too^ arast drink lazgely of the same spirit, which is a spirit of enlarged beooYolence. This is the principle which led the Son of Qod to come down from heaven, to labor, to sofifor, to bleed, and die Ā£ar ā¬ie glory of GU>d, and the salvation of sinners. The Churdi, we say, must possess the same spirit *^ Now if any man have not the Spirit of Christ he is none of his.'' A religion that suffers selfishness to reign sopremely, is not of Gk>d $ but is a branch of Ant^hrist When the Church of Christ is under the influence of the proper spirit, whatever is necessary to advance the interests of Christ's kingdom can be had. le k men I diey can be had. Is it' money f it can be hadĀ« The Chardi isĀ» no doubt, greatly at fault upon this subject. She doeanot possess enough of the Spirit of Christ, as is evident fipom the 6tt, that when the Chuxvh needs money to sustain ai^ of her benevolent enterprises, she must be stinred up to the work by some thrilling appeal to her sympathies. This shows that she is not as full of the Spirit of Christ, as she should be. Each member of the Church should consecrate a part of his property to the service of God, if he would see the kingdom of Christ spread vnih power and great glory.
When the Church embodies in her ministry and membership the true principles of the kingdom of Christ;
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when clad in ber " beautiful garments," sbe comas forth clear as the sun, fair as the moon, then indeed, will she be terrible^ as an army in hafmers, and her goings forth shall be as the morning.
In the days of these kings shall the Grod of heaven set up a kingdom 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 other kingdoms, and it shall stand for even
This, then, is the kingdom which shall swallow up all others, and itself stand for ever. And notwithstanding these ten kings shall oppose the Son of 6od in his grand designs ; yet, he shall overcome them all by the word of bis power, and they, too, shall range themselves under the ample folds of his banner, as it waves in triumph over the nations of the earth. The motto inscribed upon it is, " Thb World Redeemed bt the Blood of Christ I" Then shall it be true, that the kingdoms of this world have become the kingdoms of Christ, and one universal shout shall proclaim, *' Babylon the great is fallen, is fallen." Then Jerusalem shall be rebuilt, and shall be holy. The Jews shall be gathered out of all countries, whithersoever they have been scattered, and dwell in a peaceful habitation; and all nations shall assemble to see the king in his majesty and glory. Nation shall no longer lift up sword against nation ; but,
** Peace on earth will hold her easy sway And man forget his brodier man to tlay"
Who that looks abroad upon the world, and surveys the number of brilliant discoveries, lately pressed into the service of the Church, can doubt that he is standing in the very twilight of that glorious day. Bible, missionary, and tract societies, are sending their holy issues to the top of every high mountain, and over the face of every alluvial
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plain, literaDy covering the earth with the glory of God as the waters cover the channels of the great deep. The whole world begins at last to feel the impulse. The isles of the sea are responding, like faiti'Tu"' echo, to the deep thunders of the continent, while nation after nation catches the flying theme, and rolls the rapturous ^'hosannah round.**
Utter discomfiture, sooner or later, will "break in pieces and consume the kingdoms of the eaitlu'* The crowned heads of Europe have watched the enlargement of Immanuel's kingdom, and trembled with fearful forebodings. Nor are their apprehensions unfounded. An unseen hand is feeling for the pillars of their thrones, and soon a voice will be heard proclaiming through heaven, earth, and hell, Jerusalem triumphs, Messiah reigns, his dominion is an everlasting dominion! ā¢ā¢Praise ye the Lord !" Amen.
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SERMON V.
THE LOVE OF GOD.
BY EEV. H. H. KAVANAUGH. Of ai$ Kenludkj C0ifiremet qf ike Metkodi$t Spueopal CTiu^
'*God if love.''ā 1 Jobn i?. 16.
Thi Apostle Johiiy wbo is usually styled the beloved disciple, was so fiUed and fired by the divine principle of love, that his whole character was sweetly isk)fteiied ana sublimated by its natural effects. In this way he was a partaker of the divine nature, and sustained the most honorable and gratifying fellowship with his Maker ; as in his own language he has expressed it, ** God is love : and he that dwelledi in love dwelleth in God, and God in him/' And hence his exhortation to his brediren in his affectionate style : " Beloved, let us love one another : for love is of God ; and every one that loveth is bom of God, and knoweth Grod. He that loveth not, knoweth not God ; for Gt>d is love." Elevated by this experience and this knowledge, we are prepared to suppose that this Apostle would be very contemplative of the divine character ; and seize upon the most lovely and encouraging feature in it, and by the authority of inspiration reveal it to fhe world. Is it, then, marvellous, that John should be spoken of as *' the disciple whom Jesus loved V*
But to claim your attention more immediately to the text in hand/ that ^ Chd is Icve** we would remark, that
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TBB LOyi OF Ā«OD. 79
objecdoDfl may arise in the miiids of many, based on the abounding natural and moral evil in our world; such as '^tfae pestilence that walketh in darkness, and die destruction that wastetb at noonday;" the famines, eaithquakes, volcanoes ; the desolating tornadoes that '* sweep the trembling land/' and peril the lives and substance of those whose commercial enterprise leads them to dare the dangers of the deep^ and to contend with the climates, rocks, sands, and billows of the ocean : and 'such moral evils as hatred, variance, slander, robbery, muzder, injustice, outrage, and wrong, that are so extensively practiced among men.
We shall attempt to sustain die declaration of our .text:-^
L By meedng and obviating these objections.
First The first obgection we shall notice is, How is it, diat God, who is represented in his word to be too toite to err, or to be deceived; too good to design any diing contrary to the happiness of his people ; and too powerful to fail in the accomplishment*of his designs, should permit the introducdon of evil in his dominions ?
Two kinds df evil ā the moral and the natoxai, exist in ā¢our world. Moral evil is sin-ā die transgression of God's law ; and natural evil is the punishment of sin, in such afflicdons as GtxL has entailed upon our race. Fallen men and angels are the authors of moral evil ; and God is the author of natixral evil, which is the punishment of the uaoraL
But the main question we have to mee^ is, how this misfertune of sin and misery came into the world 1
The Scriptural accouat of it is the only rational explanadon given to the world. The Bible informs us of two orders of intelligences that were endowed with free moral agency ; and pkoed under the restraining principles
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80 TUB Len&'OF ood.
of a wkolesoBoe morality, defined and enforced b j die moml LAW of Grod* They had tlie power, as their agency impliedi of obeying the requisitions of the law given them, or of vioktiog its requirements. If they had not this power, they were not agents at all. It is indispensable to the existence of a free agent, that he have power to do wiong-Ā«*that he have power to resist even the stronger motive i and, l^ the -force of unU^ to be considerate and prudent; or to be reckiess and sinful. It is true, this power is qualified, in boum degree, by a conviction of what is right, and by the force of conscience ; these, however, can only check, but cannot absolutely control, the will. It iĀ» the axbtenoe of this agency, that constitutes the propriety of placing God*s rational creatures in a probationary relation to hinise]Ā£ And it is during this state of trial, that the loyalty or disloyalty of the subjects of moral goverament is tested by obedience to the law, or by a violation of its reqmrements.
The angels showed themselves to be such moral agents as are here oonten^lated. They had the power to stand or to fell. How long they stood, we know not; but the presumption is, f<^ a great while. The leading spirit in the fall, most have had time to acquire eminence and iofloence, befere he could draw the third part of the stars of heaven after him. He fell, and therel^ discovered his power to do so. Other angels kept their first estate, and thereby showed what the fallen might have done.
Such, too, were the agencies of Adam and Eve ; and their history sustains die power ascribed to ihem. They stood and fell ; and thereby settled the question, as to their power to do the one or the other.
The explanation, then, as to the introduction of evil into tlie dominions of Almighty God, is to be found simply in the ABU8B OF THB POWERS of diese tecandary agents, in
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framgressbg tbe law of God Against this abuse of power, God did all that he could have dooe, without destroying the agency of the intelligent beings whom he created in his own likeness and image. He had legislated upon the deepest feelings of our nature ā the love of LIFE and HAPPINESS ā ^the /ear of death and cimsiNo. These motiYes were as strcmg as the constitution of human nature could bear ; and yet there was strength enough in the agency of these creatures, to break these mighty barriers, sin against a gracioua heacren, break up the harmony of a well-balanced universe, and thus originate the moral evil that has polluted our nature, disgraced our world, provoked the maledictions of God's violated law, and "brot^ht death into the world and all our woe."
It is thus the Scriptures enable us to account for the ori^n of the evils that curse our race, and our world ; and to vindicate the character of the God of love.
Secondly, It may be objected again, If these evils sesult from the abuse of fr^ee moral agiencyi why did God make such moral agents f
This question may lead us to points of consideration too deep Ā£)r us to &thom ; but while wo concede this, we think that there is enough which we do know, or may know, approximating such a solution of the subject, as to reconcile us to what God has done in this matter.
Not to create an intellectual race, or races, would be to do away the necessity and propriety of any species of creation whatever. The power to eontempkUCy kiuno, love^ and eĀ»^ God and his creation, by some portion of his creatures, is what gives meaning, and worth, to all that Grod has made. Our Mak^ and his works are intended as the sublime source of the entertainmenr and happiness of his thinking cr^^tures. Take away the intellectual
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creatures of God, and where is the neceadty of the snxa that in such glorious magnificence wbeel in the centre of the wide-spread radiance which they emit; while the darkness and the light are both alike to God? And why the planets, which, in their huge bulk, are speeding on their way in such immense rapidity, under the control of the powei-s that balance them so exactly in the orHta in which they move ? Is it to be presumed, that God would make them merely for Us own entertainment? At least, does 9ot the addition of a thinking race give a finish, a meaning, and a glory to the whole, which nothing else can give?
Is there anything for which we more ardently sigh than fi^r immortality ? Is there a hope that we cheridi, more glorious than the hope oĀ£ eternal life? In the view, then, of all that God has made us, and of all for which he has made us, let us take the universe for the field of our observation ā ^the inheritance of our spiritual being, and eternity as die leizure hour of an interminable exploration; and thank God, that even amid the dangers incideitf to a probationary life, he has given us our existence.
But let us appeal to our consciousness as to whether we approve the act of God in otu* creation. What is it we love more than life? Who wants to travel back into nonentity ? Then, by all otir love of life, and the happbess provided for us, I vin^cate the act of God in our creation.
Since it has pleased God, in his wisdom, to give us intellectual fiicuhies, capable of understanding our relations and our obligations, the fitness of things requires that we should be placed under law to Gtxl; and not that we should be governed by the power of God, as though we were not in possession of the elements to make us properly the subjects of a moral government In the judgment of
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TJUB hOYM OF OOO. 83
our lieaTenly Father, we bave the jcapacitj to exercise the functioxu pertaining to moral agenta ; he there&re conaidera us in this character, and treats us accordingly. Hence, he gives us his law as a rule of life ; enforces it by appropriate penalties ; and ensures the happiness of those who keep- his coniinandments : and, under the gospel, provides for the transgressor of his law ā ^for the forgiveness of our sins, upon our> penitence, prayers, and. faith in the merits of his Son, and in the promises of his grace.
Thirdly. If the first parents of our race revolted against the government of God, before they had propagated their species, why did not God send them to their merited destiny; and create onotheir pair, that a more fortun^e destiny might ensue to the human family ?
In answer to this question, we would say, in the Jirst place, that it presumes that God would, or cpuld, do better on a second trial, than he did at the first ; but the infinite wisdom of God does not allow us so to suppose. He is too perfect in his wisdom to amend the first conception of his mind. He never attams to perfection by progressive improvements on past experiments. What he makes is at first good ā ^veiy good.
In the $ecand place, we would remark, that Adam and Eve were made free moral agents ; and, if our heavenly Father would have a moral government at all, it is indispensable that he should have moral agents ; and if he have moral agents, they must have power to do \Drong, as well as right. Anything short of this, would not be free m<Ā»^l agency. This power, therefore, is essential to the very existence of such an agent. A second Adam and Eve must then have the powers of the first, and be as liable to the abuse of them, as their predecessors. What, then, could be gained by a second creation of this kmdl
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S4 Tsm unfM OF CMO;
Agamtin tbe tMrd place, it appean to ub to have bete more fiuitjible, thai the gcacioiia proviaiona of tfaa gospel ahould have been made far the fidlen A<lam and kia children* ao as to coyeo: the caae of every one thai might, by tranagressioQy become a ainner. The remedial adbeme of salvation by gxiiceĀ» having been introduced at diia timoĀ» provides for the entire prog^iy of our federative head ; the moral condition of all of them being the same. The expedient that would provide for the aalvation of one, would* in the nature of the caae, make that of another as poasible. And such we would expect of Him who ia no respecter of persona.
Under the provisions of giBCOi the condition of the progeny of the fallen pair, in one respect, at kaat, is better than that of AdamĀ» in his primeval state. By one transgression^ he waa docoEiied to. deaths without any provision of pardon or mercy. But if we 8inĀ» " we have an Advocate with the Father, Jesua Christ die rigfateooa;" and though sinners, through him we may be saved.
Fourthly. If God ia love, why did he not act apon the right of his sovereignty, remit the penalty of his violated law, and save the rebel without the aacrifice of his Son)
One of the most glorious traits of character that bdonga to the Divine Being, is his uoliness. And what ia holiness,^but a full and uniform confonmty of conduct to principles of moral rectitude 1 God is not above those principles ; but is so strictly subject to them, by the force of his holiness, that he cannot violate them. The Apostle Paul asserts, it '' Is impossible for God to lie;" and, by a parity of reasoning, we may add, he cannot violate any of the moral attributes of his natcnv. It is his undeviating adherence to these principles of moral rectitude, that constitutes bis immptabiiiITT, and
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nrtftWithflfr iiia cttam to. the <Ā»iiidentie and adoradon of Im intelligent creaCureft^^^tlie suljeetii of his mord gotesnment Abraham asked the angela whom it was his honor to eatertaia, ** Shall not the Judge of aH the edrth do ii|^ r^Ā«**-Gea xviii. 25* A pr(^het says, *' The ways of the Lord axe T^hl, and the just shall* walk in them.'' Hoseaxiy. 9. Jeremiah s^ys, *" The Lord is righteous/' Laia. L la *< The Lord our God b righteous in all his wovks which . he doeth." ā Daa^ ix. 14. While the Psafanist dedares that ** clouds and daritness are round ahoitf Um/'iiaadda, that ^ ftioHTBetrsNBes and judgment are the habitation of his throne." ā Ps. xcti. 2. ** Just and true are thy ways, thou King of saints." ā ^Rey. xv. 3. Bttfe we wifl not fut^er abuse your good sense, by quoting Secipture evidenee to prove that God is a hdy and Hgkteawt being. We presume you entertain no o&ef sentiment. Our object is, to show that Gkid repels any ascription of sOYOfeigDly to lam, that infringes the principles of rectitude ; and which makes hnn as unprincipled as arbitrary. Wh^ Grod can swerve from these principles that give stability and gkry to his government, be will shake the confidence of Ihe uuverse of Us intelligent ereatores, and cease to be the object of their tnut and reliimce. Because God is too righteous and holy to do this, he sacrifices his Son to bear the penalty of the law we had violated ā ^meet the dem&nds of justice-^^uphold the principles of a rig^iteous government; and, by a voluntary dying Ā«<lhe just for the unjust," to remove all legal baniers out of the way of forgiveness; so that God can be JKiU and the justifier of every one that believeth in Jesus Christ The atonement made by our Saviour answers these ends ; and justifies the goodness and mercy of God to nuok On this subject we might enlarge, but our limits wiU not allow
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d6 THĀ« I/OVE OF Ā«0B.
II. We eksll^ mider the second general head, attend tti tlie direct evidence that God is love.
The Scriptures have emphatically declasred, that " God 18 LovB." They have said, also, that ^ God is Light, and in him is no darkness at all." He is bgfat, then, to the exclusion of all darkness: and so we understand our texfā *He is love^ to the exclusion of the prmcipld of malewflenee.
The text utider consideration, gives a pre<Ā«minence to die attribute of love in the Divine character. We have felt a resentment lo die thought 'of ascribing any presiding superiority of one attribute over another, in the perfections of Godi We have been fond to conceive of' the Divirte Being* as harmoniously balanced in the full round of all hia attributes. We do not novt^ ^ve up the idea of the harmony of all his attributes, in all the vriil and purposes of G^* But, bowing to the authority of that revelation that comes from the unerring fountain, one sentence of which so often dispels the long continued gloom of error, and leaves the truth in its own proportions, well defined, and in bold relief, before the grateful mind of the humble inquirer after the truth as it is in 'Jesus-ā bowing, wo say, to this autbority, we must concede the truth so emphadcally revealed, that the principle of love has such a sway and dominion over the nature of the Divine Being, as to modify and soften the operation of all that characterises him, "who is over all, God blessed for ever more."
What was it but love in the bosom of the Eternal One, that prompted the idea of giving creaHon^ birth ; and of presenung it in all its engaging variety, ft-om the minute to the magnificent; from the unorganized, and lifeless, to the exquisitely beautiful organizations found in die ever-varying kinds, that characterize the vegetable kingdom
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Tn U0yz AT wp. 97
in mmoro tbaa fifty thooiaad apeciflSy widL wfakbtlie earth 10 eDnched and adorned I
What waa it but the same great principle, that called the animal kingdom into being; graded it from the lowest link that touches upon the upper one of the vegetable, to the highest state of animal organization; perfected the instincts of some of the tribes, so as <o pervade, in a measure, the borders of the neighboring territories of intdlect; and crowned the wihoAe by nnaldng and moulding man after the likeness and image of GrodĀ«ā the glorious author of the univene ?
Thus made, man was intended, in the infinite love of God, to. be his child and heir; and^ as such, to be the happy recipient of the good of earth and heaĀ„en. His Maker gave him dominion over all that the air, sea, and earth contained; and, beside this, had prepared for him a kingdom from the foundation of the world, which will yet be awarded to all the pious and the good.
But the great event which gave occasion for an nnesflmpled development di the love of God, was the Fygus. OF MAN. This was an event, if we may so speak, that aroused the moral powers of the Deity to an extent that baffled angelic comprehension, excited their wonder, and discovered to them that unfathomed depth of divine love, in which " all their thoughts were drowned."
God, as the Creator, could not but feel that his rights were outraged. As lawgiver and governor, that his authority was insulted. As the Father of our spirits, he was grieved at the condition of his children. As the God of justice^ he must vindicate the rectitude and authority of his law. As the God of holiness, he must maintain those principles of his nature and government, which constitute his holiness. As .the God of truth, he must inflict the punishment due to
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traoBgreasorB. Am the God of gooJn<ea> he must desire all possible measures that could safely relieve the condemned and miserable culprits, who had sinned so grievously against him. As a God of love-*of the intense love of an infinite being, he would be willing to measure a sacrifice, (if it could avail to the relief of his creatures -Ā»his children,) commensurate widi the infinite depth of his conuniseration and mercy. He, therefore, exerts his infinite wisdom for a plan that will meet all the demands of his holy, rig^iteous, and gracious nature; uphold the authority of his law; and adequately sustain all the great ends of his government
The wisdom of God made this discovery ! But it was a plan that could only be accomplished by a sacrifice, the possibility of which no created mind could entertain. It was at no less a sacrifice than the incarnation, humiliation, nay, the very sufferings and death of one of the Divine persons in the Godhead. It was discovered, if the Wordā the Son of God, for instance, would assume human nature-* be bom of a womanābe made under the law ā take the fonn of a servant ā and though without sin himself^ become a sacrifice for the sins of the world; that, if the Father would lay upon him the iniquity of us all, and if he would voluntarily bear the punishment due to our offences, justice would be satisfied with the sacrifice; the law would be sustained in its authority; the ends of government would be met; the displeasure of Qod against sin would be manifested; and his love to his intelligent and immortal creatures would be most impressively and sublimely disclosed. By this means, the holiness of Grod would be maintained; his truth sustained; and his goodness and mercy richly illustrated. And, by this personage, *'the Lord strong and mighty," the powers of darkness would be overcome; death demolished; and immortality and
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TBII XiOVS or 0OD. 89^
ctAniftl life broiigbt to light, by has resuiroetioii from the dead, in ivMch he would" lead captivity captive, and purchase gifts for men.
This was the plan so perfect, gracious, and kind, conceived by the wisdom of God. We may suppose the plan to be suggested as a possible one, by which all the ends enumerated might be accomplished, and immortal sinners be saved and blessed with eternal life and glory.
The celestial host might be enraptured at this consummate display of wisdom, and ieel adoring 'fire bum through their devoted spirits, at the infinitude of Divine perfections, thus iHustrated to their view. But, that fallen spirits, rife with enmity to God, and impatient at the restramts of his holy law, should be redeemed by Buch an august, divine, and unspeakable sacrifice as the Son of God, was a thought too deep for finite minds* Angelic faith could not but stagger at the thought What I sacrifice him who is the fountdin of all life ā die maker of all things in heaven and in earth! Sacrifice him tdH:> is the brightness of the Father's glory, the expiess nnage of his person! who is in the form of God, and deems it no robbery to be equal with God, who is over all God blessed for ever more! It was a thought too bold for angeKe minds to ponder. The awe struck spirits of the blest; secretly wisUng pardon for glancing at the thought, would conclude its impossibility. Retiring from the adventurous thought, we fkncy they are reasoning thus : " That God is good, that he is love, we have always known ; creation, iii its endless adaptation of means to good and khid designs, most amply proves. Our own full bosoms of eternal bliss are adoring witnesses. Heaven's beauty, glory, life, and joy, are monuments eternal of God's goodness and love. But sin can provoke his ire ; as oncd on these heavenly
9
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plains^ robellioDi high aad danng, eondaeted bj LĀ«cifarĀ» and the migfaty tpirils seduced by hiniy who refbsed Bubnuasion to the equal laws of hesven, aoEid assailed the thrones and monardij of Ghod ;
' Them the Almighty hurled headlong iriaming from the' ethereal ikiea, "W^ hideooa raia aftd eouhntaam, down To hottonkwi pevditktt,- there to dwell In adamantine cbaina, and penal fire, Who dare the Omnipotent to anns.'
To man in paradisoy God bad given a law; which 'Ofl^red for obedieocoy its rewards, and threatened for disobedience its penalties- The verad^ of God ia pledged, his holiness ia involved; and from these prindplea the Immutable cannot turn. Man must be lostl The doom pf fiUlen angels is the precedent; the righteousness of the law, and the varadty of God are the security fiĀ»r this fttal issue. But one way remains to save him, conceived by infinite wisdom, but at too high a price. He is lost r
While the angelic host are thus oootemplatiDg the catastixyphe that has doomed man to death and misery, and fail to find the ground on viHluch to hope in his behaK the mind and heart of GK>d are pouring thought and feding in the infinite sweeps of the Divine capacity, until the love, mercy, and synquithy of God, becomes bo intense, that he " spares not hb own Son, but delivers him up freely for us all;" "God so loves the world, that be gives his only begotten Son, that whosoever shall believe in him, will not perish but have everlasting life/'
Love WBS the great principle in the divine nature, that prompted inquiry into the possibility of redemption. This leading principle put into requisition all the perfections of Deity, to achieve the godlike design ; and his love, ever
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TBB I^VB^ OF 4WD. 91
zeiidy to natch the -vist eonceptioaB of Ua mind, offeied aD that hiB justice demanded, and made a new diaclosura of kimself to heayen and earth. That he waa good, every intelligent creature knew; but in his love, never before revealed, was a breadth, length, depth, and height, that passeth understanding. Were not the angels astounded in amazement, at God's disclosure of his pwrposet Was not this the time, when there was silence in heaven for the space of lialf an hour ; when mute astonishment reigned over the seraphs, whose wings hung unconsciously by their Mdes, while thoughts inefiaUe played upon their epbrita 1 ThethemewMaU-absorhing. It was news te most gknicdis Ihat httd ever pervaded the Bupenial courts. The grand central. point of interest, where angel mmda were pleased to pause and ponder, wito the tfarane of God. From the ydden reoeftses of GodHr infinkade, a new disclosure was 'made. Goodness and mercy-Hso rich, so rare, bo new, so exeeedittg all that had come before it-^new roHed in godlike magnificence upon the thoughts and &elinga of die lofty, loyal, loving spirits of the angels that had kept their foĀ«t estate; that they knew it come from depths too profound ibr the most extended line of angelic reason to fiuliom. It was then that those m%hty sentiments were feh and simg, to which, in after days, the shepherds listened at the btrth of the Saviour, ā¢* Gkny to Gkd in the highest i on earth, peace; and good will to men!" It wasditts
" In beaven &e raptoroas Bon^ began, And iweet teraphio flre Throosh all tbd flbtmag le^loas no, And iitning and toned the ^yre.
Swift ifaroogh tiM vsft eiptasa SI flaw.
And load the echo rolledi The theme, the long, the Joy waa new,
'Twaa taore Ifauk hesren cmild hoU.
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dS THĀ£ LOVE OF OOD.
Down throagh the portal* of tho sky,
The impetoona torrent ran; And angels flew with eager joy,
To bear the newi to man."
This great provision of grace was but to clear the way fi>r an ample display of God's goodness and mercy, whidi were to follow us all the days of our life ; to bring upon us a tide of heavenly good ; to overflow the whole field of our wants; to quench every thirst of our spizits; to pardon our guilt; wash away oizr pollution; help our infirmities; inspire as with peace and joy ; give us a victory over our enemies; rase as from the dead; and erown as with eternal life in heaven 1 Such are the benefits flowing to us throagh liie merits of Jesus Christ our Saviour.
We see this master feeling of love, ever dbplaying itself in the long soffiaring and fiirbearance of God; in the gracious terms of pardon ; in the strivings of the Spirit; and in that fatherly and evdr active providence, that works with such manifest and deep solicitude for the well-being and salvation of us all.
We can trace the same great principle in the Lord our God, even in the doom that awaits the finally impenitent. It is but a wise and wholesome measure of governmentā First, To show the great evil of sin, and to warn the iDtelligent universe of its dreadful consequences. Secondly, To separate the vicious disturbers of the quietude and happiness of the good and loyal subjects of our great sovereign. It is an essential element to a consummate state of bliss, that we should not have the presence of those who would ofiend the feelings of holiness by crime, injure our reputation by falsehood, rob us of our property by theft, or assail our persons in enmity. The Apostle John, in his description of tlie heavenly Jerusalem, says, '' And there shall in no wise enter into it any thing that defilethĀ»
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neither whatBoever worketh abomination, or maketh a lie ;
but they which are written in the Lamb's Book of Life."
And, now, my hearers, since you are blessed with such
engaging and heart subduing revelations of God ā such
revelations, as heaven and earth had not known before,
may your contemplation of it be such as is expressed m
the lan^iiage of Dr. Watts,
" Oar tfaoagbta are lost in reverent awe ; We love and we adore; The finl arohangel never saw So much of God before. "
This revelation has set new fire to the devotions of
heaven, and kindled into rapture the adoration of earth.
Rebels against God and goodness! Can you persist in
your opposition against such a father and God ? Will not
the love that moved heaven and hell to amazement, and
gave eternity its richest theme of song, subdue youi
rebelliwi ?
" O let hiB love your heart ooDatrain, Kor loffer him to die in vain !"
And now, my dear irieods, would you avail yourselves of
the unequalled fulness of grace and blessedness, bequeathed
to you in the infinite love of God ? Would you rise to th^
highest dignity of your nature ? Would you attend to th^
highest interest of your being, an interest that rises as high
as heaven, as glorious as the presence of God, as rich as
eternal life, with boundless and undying joy ? Would you
be God's children, and heirs, and inherit all things ; and in
the opulence of a universe, feel the fortune of immortality
provided for you by him who is said to be lovk ] Then
seek this universe of good in the kingdom cf God, which
has the promise of the addition of all things. And may
this all-sufiicient, and only sufficient, inheritance, be the
fortune of our every immortal spirit, is my prayer fi^r
Christ's sake. Amen,
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SERMON VL
CONFIDENCE IN GOD EXPLAINBD.
BY KEV. E. C. GRUNDT, DJ). jPm^^t pf tke FirU Presbyterian Churchy M^^ytvitte, Ā£jr.
*' CaBting all yoar care upon him, for be careth for yoo." ā 1 Peter ā¼. 7.
In the verse preceding the text, the Apostle exhorts the Christian to humble himself imder the fnighty JUmd of Chd, that he may in due time be exalted. By the mighty hand of God is here meant, his sore judgments and afflictive providences. When God sorely afflicts us, he lays, so to speak, his hand upon us; and to be humble and resigned under bis disciplinary hand, is our highest wisdom. Profound humility and submission are the way of God*s appointment to exaltation and glory; and, to this end, afflictions in the economy of grace, have been ordained for the Christian. Subdued and humbled by sore affliction, the Christian is in the proper state of mind to feel his weakness and his need of God, and to cast all his care upon him. This he is encouraged to do, from the precious assurance that the Lord careth for him. *' Casting all your care upon him, for he careth for you." We are here taught, ^rĀ«^, that the Lord cares for us ; and secondly, the duty consequent-^ that we cast all our care upon him. These are the two great points of the text ā a fact, and a consequent duty.
I. The Lord careth for uĀ». This important h/ct is asserted in the text, as an all-eufficient reason why
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we Bhookl, at all times* and under all circaiD8tance8Ā» cast all our care upon the Lord. '* For he careth for you."
How precious the thought, how encouraging and full of blessing the fiut. Various and numerous are the ways in which the Lord indicates his care fi>r us. Some of these we will now notice, bj way of illustrating the general statement of the text.
FirsL The Lord has manifested his care for us in the work of the external creation* The heavens have been spread over us by the creative power of GrodĀ» for the special purpose of furnishing lis a reflection of the Divine glory. In the language of inspiration, the heavens declare to ua the glory of Qod. This is the great end for which they were made. They ,are a reflector, which God himself has made for our special benefit; in the light of which we may form some faint conceptions of the glory of the great Creator. But, in addition to furnishing us a Teflection of hia glory, God created the heaveoos to exhibit to us his benevolence. Without the lightĀ« and the geniai warmth of the sun, the earth would be a dreary and barren waste. And without the light of the moon and stars, in the absence of the sun^ we should be subjected to much inconvenience, and deprived of much of the comfort we now enjoy. We not only, tberefiire, behold in the heavens the reflected glory of God, but we see his goodness to us displayed, in ordaining, for our iq)ecial comfort, the sun, moouf and stai8Ā» to give us Ught by day and by night. Thus did God caxe for ns, when he fltted up, at the beginningi the stupendoos fiibric of the external creation for our habitation.
Second* We have the evidence of God's care for us m the stMceptibilities of our nature, and the provision which God has made for our wants.
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Had Grod no care for us, he could have easily created us with no susceptibilities but those of pain. He could have made the eye to behold nothing but misery; the ear te hear nothing but discord ; to the taste he could have made eveiy thing bitter; to the smell every thing offensive ; and to the touch every thing painful. But, instead of this, he has adorned the creation around, about, and' beneath us, with a beauty upon which we can gaze and never tire. Every breeze is freighted with music and fragrance, and all nature, in a word, proclaims, that her great Creator careth for us. But these remarks contemplate man, only, as a high order of the animal creation. As intellectual and moral beings, we ore endowed with susceptibilities and capacities for happiness like God himself. God has given us a mind capable of infinite development, and endowed us with a corresponding thinst for knowledge. He has given us a moral sense, by which we enjoy pleasure in doing right, and suffer pain in doing wrong; and, in accordance with these susceptibilities, he has ordained the retributions of eternity, by which we are rewarded with the joys of heaven, or the agonies of hell, according to our conduct. Thus has God cared for us in the constitution of our nature, and the provision which he has made for all oiu* wants.
Third. God has cared for us in his providence.
From the earliest dawn of ear being, he has watched over us with the tender care of a parent, and l^essed us with the hand of a benefactor. In the language of an inspired writer, it is in God we live, move, and have our being. It is by his power, and his will, that we Hve every moment Nothing could depend more absolutely upon God, than does our life in this world. The metes and bounds of our earthly pilgrimage he has fixed, imd all our footsteps are ordered by himu We cannot live a fnoment
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longer, nor die a monent ā¢ooaen thm aeeords widi the purpose and pleasure of God. ^ God hath made of one blood," says an inspired writer, " ail nations of men, for to dwell on all tbo&ce of tlio earth; and haĀ£tk determined ā¬m times before appointed, and the houmdi of thebr habitation.'* By another iii^ired writer we are told, that God careth for the qpazTow, and that we are, in his estimation, aĀ£more value than maajr spairowsj We are aim assured, that such is the care that God has Ā£cfr ns, that even the very hairs of our head areall muniberad. In a word, God governs this world witk a (qpeetal eye to our good, and so as to make all things* in ihe end, result in blessing to the Christian. '* All things/' we aro told, ** watk together for good to them that love God/'
Even our afflictions, by the Divine appointment, work ftr OS a &r more exoeeding and eternal weight of glory. For this end, God has constituted his Son head over all things to, or forĀ» the Chuieh, so that every thing is made to work for its ultimate triumph, and the good of every Christian. Such is, in brief, the doctrine of Gt^d's providence over the world. It is, from beginning to end, a gpuaous and practical display of the fact, dtat he careth for us. He controls all circumstances, governs all events, and overrules even the wickedness of the vricked for our good. Bb omrttkjar tu.
Fourthly. The caie of Grod for us, is shown m the gift of his Son for our redemption.
All that is necessary to be said on this point, is the simple fact, ** God so loved Uie world that he gave his only begotten Son, that whosoever beiieveth in him might not perish, but have everiasting lifo." Again, sa3rB an inspbed writer* *' Scarcely for a righteous man vrill one die; yet, peradventure, for a good manĀ» some would even date to die; but Ghid conunendeiii his love toward ns^ in 10
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that wiiile we were yet sinners, < Christ died far xm^ Could we, in erery other respect, doUfot whethā¬nr &M oared for us, here is evidence Ā« which excludes M <)oĀ«bt <<God eommeMdeth his love tovrard us, in thalt while we were yet sinnerB," &c. God not only cared for us, but he lores us. ** He so loved " us. Who ā¢ can donbt the ā incerity and love of that friend who will sacrifice his property, and even life itself, for our good ? But God wmrnettdeth his love toward us, in that while we were yet mnera^ Christ died for us. When we had nothing in or about us to connnend us to God, but were his enemies, and the just objects of his wrath, then it was tbatĀ» ft^om the promptings of the love of his heart, he gave his Son, the greatest object in the gift of his boundless love, a sacrifice for us !
Fifthly. God's care for us is seen in the fact, that every Chiistian is constituted his child by adoption, and made a joint heir with his Son Jesus Christ.
It is a distinguishing feature of the gospel, tbat all redeemed by the blood of Christ are made, by adoption, the sods of God; The whole Churchi redeemed by tbe blood of Christ, is God's adopted family, of which JesUs Christ himself is the elder brother. By vhtoe of the adoption of tbe gospel, the Christian stands x^ated %o God diiSereiitly from any other created being. He is, by gospel adoption, ''a joint heir" with the Lo^ Jesus Christ. He stands thus peculiarly related to, and invested with, the glory of the divine nature. His velalion to the divine throne is peculiar, ftom tlie fact:, that he is a joint heir with Christ ; and he is peculiarly identified with the divine nature, from the fact, that Christ is bis elder brother. He is, in these resf^ots, above the augeis themselves, in dignity and glory. Never did Christ assume the nature of angels, tmd evalt and giorify it ae fall
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DwDi but ours he did. In oonsequeBce of our adopdon, wO are pemitted to caU^ God our Fatbwr, and u> thnxe liiĀ» paternal affection. In conaequenoe of this, yro are penoitted to* approach him, not aa the c^eds c^his wmithi or the. aubjects of semle fear, but aa the children of his Ipvei witfa the asaaiunce, to encourage U8> that he is tdoiv TOady to enrieh and bless us with the Holy Sphik, than even are earthly parents to gt?e good gifts, to their childreD. Such^ in bridT, are eeoie of the pioefr that Qoi carethfor ua:ā
h Hebasahowu hiacarefbr UBiatheheaTensaboTe, and in the earth beneath.
2. He has manifested it, in giving us a natare endowed with great suseeptibittlies for happiness^ and in makmg corresponding provision for our wants.
3. He has shown his care for us, in the protaction and blessings of his providence.
4. He has manifested the samei in the gift of his Son to redeem ua. And
5. He has shown it, in that he has adopted us as his diildrent and made us joint heirs with his Son Jesus Christ.
We come, now, to oonsider the duty growing out of the inct, that God carelh for ua. '* Casting ail your care ^ip<m km, far he oair^for p^^" In consequence of the foct, that Crod cares for ua, it is our privilege and duty to cast all our care upon himĀ« This is the dodHine of the text, and the duty which it enjoins. This i^ the specific duty grcywing ou| of the important and intenesting foct, that Gred careth for us. It has been well remarked, that it 10 iK>t a providential and prudential care^ but an aaxioua and ve^sdous care that the Scripture forbids. Having used the means, and exercised due care, in subserviency to the providence of Grod, we are not to be over-ec4icitouB
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88 to the iflsae. Having, to the extent of our ability, used tbs means, in aceordance with die ditine plan, and with <k dae regard to the providence of God, we are to confide in die dmne wisdom and the dirine goodness as to the result Aad this we are to do, with a determination to be satisfied with the resuk, whitever it may be, knowing that God does all for ^ best* This is what we understand to be iaqdied in casting aU our care upon Ood. In the position hem defined, we exclude alike the doctrine of fataUsm, or disregard of means upon the one hand, and all superstition upon the other. The doctrine inctdcated, is nothing more nor less than an intelligent looking to God, in the use of mttmB, lor special results, and a consequent acquiescence m his will as to die issue, whatever it may be. It is a willingness to take our place at Grod^s feet, as the mstmment and agent, praying thai his will, and not ours, be done. Such a position, you perceive at once, relieves die miad of all undue solicitude, and gives calmness and quietude, and presence of mind, in times of sore calamity and of greatest danger. And hero observe, diat such a poiidon is not diat of the fatalist. It is &r from it. The &talist casts off all lesponsibility to act in the use of means, and, with a blind submission to his fate, consoles himself with the diought, that whatever is to be, will be, regardless of any agency of his. Such an one, in the occupancy of such a position, casts not all his care upon God, but upon a nufltaken and perverted \aew of God*s purpose and plan. Not so the man who has an intelligent and Scriptural view of the use of means, as oidained of Grod